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HE  Saints  and 


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Missionaries  of  the 


Anglo-Saxon  Era. 


.  0.' Adams. 


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Baints  anti  fflissionanes 

of  the 

^nifflo-jSa^on  6[ra, 

SECOND    SERIES. 

BY   THE 

^  REV.   D.   C.   O.   ADAMS,    M.A., 

s.  John's  college,  oxford. 


A.  R.  MOWBRAY  &  CO. 

Oxford  :    io6,  S.  Aldate's  Street ; 

London:   64  and  65,  Farringdon  Street,  E.G. 

1901. 


PREFACE. 


The  Saints  in  this  Second  Series  are  still  given 
chronologically,  but  grouped  in  periods  of  time. 
The  first  of  these  periods,  characterized  as  it  was 
by  the  evangelical  labours  and  successes  of  our 
countrymen  on  the  Continent,  may  well  be  termed 
the  Missionary  Period.  SS.  Guthlac  and  Egwin, 
though  not  Missionaries,  are  included  as  cotem- 
poraries  in  this  period. 

All  Missionary  enterprise  suddenly  ceased  in 
England  soon  after  the  middle  of  the  8th  century. 
Letters  and  learning  perished  also.  For  a  hundred 
years  and  more  few  Saints  are  recorded  in  the 
annals  of  the  Church,  and  little  is  told  us  of  them. 
All  this,  no  doubt,  was  caused  by  the  ravages  of 
the  Danes,  who  turned  the  country  upside  down, 
and  destroyed  the  religious  houses.  With  the 
Abbeys  perished  their  libraries,  their  stores  of  MSS., 
and  other  documents.  The  monks  also,  the  chroni- 
clers of  their  times  were  slain  without  mercy.  The 
country,  in  consequence,  sank  into  an  abyss  of 
ignorance.  This  we  have  named  the  Dark  Period. 
Towards  the  close  of  the  9th  century  a  revival  of 
letters  and  of  religion  took  place.  This  was 
inaugurated  by  King  Alfred,  to  whom  we  all  owe 
a  debt  of  infinite  gratitude — and  this  must  be  our 
apology  for  introducing  a  memoir  of  him  in  this 
book  of  Saints. 

331817 


vi  Preface. 

The  revival,  commenced  by  Alfred,  continued 
and  developed  in  the  reigns  of  his  immediate 
successors,  and  culminated  in  that  of  Edgar,  his 
great  grandson.  In  less  than  a  hundred  years 
from  the  date  of  King  Edgar's  death,  the  Anglo- 
Saxon  Era  came  to  an  end.  This  period  therefore 
we  have  named  The  Close.  As  the  sky  is, 
oftentimes,  brightest  at  sunset,  so  this  closing 
period  of  the  Anglo-Saxon  Era  had  a  lustre  shed 
on  it  by  some  remarkable  Saints,  who  adorned  by 
their  lives  and  virtue  this  most  sad  period  of  our 
history. 

Most  of  the  illustrations  in  this  second  volume 
are  photographs  taken  from  old  pictures  in  the 
British  Museum.  The  three  original  drawings  are 
by  Mr.  George  Ostrehan,  who  supplied  some  ex- 
cellent illustrations  in  the  first  volume.  We  take 
this  opportunity  of  thanking  the  Rev.  H.  A.  Wilson 
for  a  photograph  of  S.  Frideswid,  taken  from  a 
very  old  book  in  the  library  of  Magdalen  College, 
Oxford.  Our  thanks  are  also  due  to  the  Rev.  E.  ff. 
Clayton,  for  a  photograph  of  painted  glass  (repre- 
senting the  Legend  of  the  Ring)  in  Ludlow  Church  ; 
and  to  the  Rev.  J.  H.  Eld,  for  a  photo  of  S.  Kenelm's 
Church,  taken  by  Mr.  Bates,  of  Belbroughton.  Above 
all,  our  best  thanks  are  due  to  Canon  Carter  for 
continued  revision  of  the  letter-press. 

D.  C.  O.  ADAMS. 


IND  EX. 


(SECOND    SERIES.) 


PAGE 

S.  Adelbert        .....           58 

S.  Alcmund 

161 

King  Alfred 

201 

S.  Aphege 

313 

S.  Boniface 

63 

S.    BURKARD 

103 

S.  Clare 

194 

S.    CUTHMAN 

416 

S.    DUNSTAN 

235 

S.  Ebba  (of  Coldingham) 

183 

S.  Edburge 

232 

S.  Editha  (of  Polesworth)     . 

303 

S.  Editha  (of  Wilton) 

305 

S.  Edmund 

173 

S.  Edward,  Confessor  . 

341 

S.  Edward,  Martyr 

295 

S.  Egbert 

43 

S.  Egwin 

33 

S.  Eschill 

331 

S.  Ethelbert,  Martyr 

.         156 

S.  Etheldritha 

160 

S.  Ethelwold     . 

279 

SS.  Ewalds 

60 

Vlll 


hid  ex. 


PAGE 


S.  Frideswid 

149 

S.    GUTHLAC 

3 

S.  Grimbald 

221 

S.  Ives 

ig6 

S.  Kenelm 

163 

S.  Lebwin 

145 

S.    LlOBA 

128 

S.    LULLUS 

135 

S.  Margaret  (of  Scotland) 

418 

S.    MODWEN 

192 

S.  Neot   . 

.     185 

S.  Odo 

223 

S.  Oswald,  Archbishop 

288 

S.  Pega    . 

31 

S.  Richard 

106 

S.  Sigefrid 

326 

S.  Sola     . 

143 

S.  Swidbert 

58 

S.  Swithun 

169 

S.  Ulfrid 

334 

S.  Walburge 

126 

S.  Walstan 

413 

S.  Wigbert 

lOI 

S.  Willehad 

137 

S.  William 

335 

S.    WiLLIBALD 

115 

S.    WiLLIBRORD      . 

49 

S.    WiNIBALD 

108 

S.    WiSTAN 

168 

S.  Wulfhilda 

307 

S.    WULSTAN 

367 

CJ)e  lltngtiom  of  Jlertia. 


B 


a*  (Sutitlac- 

HERMIT. 
A.D.  714. 


GUTHLAC  was  one  of  the  most  celebrated  Hermits 
of  the  Western  Church.  He  was  born  in  the 
Midlands  of  England  towards  the  close  of  the  7th 
century,  in  the  reign  of  Ethelred,  one  of  Penda's 
sons. 

His  father,  Penwald,  nearly  allied  to  the  King, 
was  able  to  trace  his  descent  through  a  long  line 
of  warriors,  who  lived  and  flourished  in  the  north 
of  Europe  in  times  anterior  to  the  advent  of  the 
English  in  this  country.  He  lived  with  his  wife, 
Tetta,  in  a  castellated  mansion,  suitable  to  his  rank, 
in  that  part  of  Mercia  which  was  occupied  by  the 
Middle  Angles?  Their  marriage  was  blessed  with  one 
son,  to  whom  his  parents  gave  the  family  name  of 
Guthlac.  Much  pains  was  taken  by  his  pious 
parents  to  bring  him  up  well.  Education — in  our 
sense  of  the  word — was  out  of  the  question,  "  but  he 
**  was  early  imbued  with  the  noble  discipline  of  the 

I  This  Tribe  occupied  the  modern  counties  of  Staffordshire,  Derby- 
shire, Cheshire,  Shropshire,  and  part  of  Warwickshire. 


4  TJie  Kingdom  of  Mercia. 

"  Ancients,"  which  probably  means  that  he  was 
inured  in  habits  of  hardihood,  and  to  join  in  manly- 
sports.  He  grew  up  a  bright,  adventurous  boy,  full 
of  activity,  yet  withal,  gentle  in  his  manners,  obedient 
to  his  parents,  and  with  such  an  amiable  disposition 
and  temper  as  made  him  much  beloved  by  his 
companions.  When  he  was  old  enough  to  choose  a 
profession,  "  emulating  the  exploits  of  his  ancestors, 
"  he  became  a  soldier."  There  was,  in  these  times, 
no  military  system  such  as  is  usual  in  modern  times. 
The  custom  then  was  with  those  who  wished  to  be 
soldiers  to  join  a  company  under  some  chieftain — or, 
if  they  were  qualified  to  do  so,  to  raise  a  company 
for  themselves  and  become  its  chieftain.  Guthlac 
was  of  the  latter  class,  and  thenceforward  for  nine 
years  his  life  was  spent  in  deeds  of  arms  in  the 
King's  service.  Unfortunately  his  biographer  gives 
no  details  of  this  period  of  his  life,  and  does  not 
even  tell  us  who  were  the  enemies  with  whom  he  was 
engaged.  They  were,  doubtless,  the  old  British  (or 
as  we  now  call  them,  the  Welsli),  who,  at  this  time, 
still  held  extensive  parts  of  the  Midlands.  War 
between  the  Welsh  and  the  English  was  constantly 
going  on,  it  was  internecine,  neither  side  spared  the 
other. 

Guthlac  greatly  distinguished  himself  as  a  soldier. 
None  were  braver  in  battle,  or  more  daring  in 
adventurous  exploits.  Yet  amidst  this  cruel  work, 
his    heart    retained    its    natural    tenderness.      The 


vS.  GutJilac.  5 

following  anecdote  is  told  of  this  time  of  his  life  : — 
"  He  had  made  a  raid  into  the  enemy's  country, 
"  which  he  laid  waste  with  fire  and  sword  ;  cities, 
"  castles,  and  villages  were  taken  in  succession,  and 
"  an  immense  booty  gathered.  This  was  included  in 
*'  a  vast  heap  for  division,  and  the  miserable  owners 
"stood  by,  helpless  spectators.  Guthlac  was  so 
*'  touched  by  the  sight  of  their  misery  that  he 
"  commanded,  and  obtained  the  consent  of  his 
"  followers,  that  the  third  part  of  the  spoil  should 
"  be  given  back  to  them." 

At  the  end  of  nine  years  there  was  a  pause  in  this 
warfare.  It  was  at  this  juncture  that  a  sudden  and 
wonderful  change  came  over  him.  Possibly,  if  we 
knew  all,  we  should  find  it  was  not  so  sudden 
as  it  appeared !  There  may  have  been  many  an 
internal  conflict  before.  Be  this  as  it  may, 
the  event  came  before  the  world  as  a  surprise. 
Guthlac,  we  are  told,  was  lying  one  night  on  his 
bed,  unable  to  sleep,  when  a  crowd  of  thoughts  took 
possession  of  his  mind  ;  the  vanity  of  this  world,  and 
of  its  glory,  flashed  upon  him  with  vivid  light  as  he 
reflected  on  the  miserable  end  of  some  of  his 
ancestors  ;  and  this  led  him  on  to  the  thought  of 
his  own  death,  and  how  little  he  was  prepared  for  it. 
Whilst  he  was  revolving  these  matters,  and  meditating 
a  change  of  life,  the  following  text  kept  ringing  in 
his  ears — "  Let  not  your  flight  be  in  the  winter,  nor 
"  on  the  Sabbath-day."     It  seemed  to  him  to  be  the 


6  TJlc  Kingdo7)i  of  Mercia. 

voice  of  God  calling  him  to  seize  the  present 
opportunity,  and  he  made  a  solemn  resolution  that 
he  would  at  once  forsake  all  secular  employments 
and  dedicate  himself  to  GOD. 

When  morning  dawned,  and  spread  light  and 
cheerfulness  around,  he  remained  true  to  his  reso- 
lution. As  a  first  step,  he  summoned  his  soldiers 
together,  and  bade  them  choose  another  captain, 
for  he  was  leaving  earthly  warfare  to  enter  into  a 
higher  service.  His  astonished  comrades,  greatly 
grieved,  did  their  best  to  change  his  determination, 
but  failed  to  do  so.  Nor  was  he  moved  by  the 
solicitations  of  the  King.  Nor,  in  this  matter,  did 
he  listen  to  his  parents.  "Guthlac  was  at  the  age 
"  of  24,  when,  renouncing  this  world's  glory,  he, 
"  with  most  undoubting  faith,  fixed  his  hope  firm  on 
"  Christ." 

When  all  arrangements  had  been  completed,  he 
betook  himself  to  Repton,  so  famous  in  these  early 
times.  Here  was  an  Abbey,  which,  as  usual  with  the 
English,  was  a  double  one,  with  compartments,  i.e., 
for  men  and  women.  The  Abbess  Elfrida  presided 
over  both.  She  admitted  Guthlac,  who  was  here 
initiated  in  the  religious  life.  He  proved  as  devout 
a  monk  as  he  had  formerly  been  a  brave  soldier. 
Anxious  to  redeem  the  time,  and  to  make  amends 
for  past  neglects,  he  practised  himself  in  the  severest 
discipline.  One  of  the  rules  which  he  set  himself 
was  to  drink  no  wine  or  strong  drink.     This  was  no 


vS.   Guthlac.  7 

part  of  the  discipline  of  the  House,  and,  as  a 
singularity,  it  brought  him  for  a  time  into  ill-favour 
with  the  other  inmates  ;  but  when  they  observed  the 
sincerity  of  his  purpose,  and  the  humility  and 
soberness  of  his  mind,  their  feelings  changed,  and 
he  won  their  love. 

"  Guthlac,"  his  biographer  tells  us,  "  was  of  excel- 
"  lent  proportions,  of  a  beautiful  ruddy  countenance, 
"  amiable  and  affectionate  in  disposition,  yet,  none 
"  the  less,  of  iron  determination,  which  could  not  be 
"  turned  from  the  course  which  he  believed  to  be 
"  right."  He  took  great  pains  at  this  time  to  remedy 
the  deficiencies  of  his  education  by  learning  to  read. 
As  soon  as  he  was  able  to  do  so,  he  got  the  Psalms 
by  heart,  and  busied  himself  in  the  study  of  the 
Scriptures,  and  other  books  containing  rules  for  a 
holy  life.  He  made  it  his  aim,  we  are  told,  to  notice 
in  each  one  of  his  associates  the  virtue  in  which 
he  particularly  excelled,  in  order  to  emulate  it.  In 
these  and  such-like  practices  two  years  of  strict 
monastic  discipline  were  passed  ;  he  then  began  to 
desire  a  still  more  arduous  life. 

Among  the  books  which  he  now  delighted  to  read 
were  some  that  told  of  the  solitary  lives  of  famous 
Saints  in  Syria  and  Egypt,  and  his  bosom  glowed 
with  the  eager  desire  of  following  their  example. 
This,  however,  could  not  be  done  without  the 
permission  of  his  superiors.  Guthlac  made  known 
his   desire,  and  obtained   their    consent.     The   next 


8  The  Kingdom  of  Mercia. 

point  was  to  find  a  locality  suitable  for  his 
purpose. 

After  much  prayer  for  guidance,  he  set  out  on  a 
tour  of  investigation.  There  was  at  this  time  on 
the  borders  of  the  Midlands  a  tract  of  bitter 
marshland  of  vast  extent.  It  abounded  in  deep 
stagnant  pools,  dykes,  quagmires,  streams,  and  frequent 
woody  islets,  usually  enveloped  in  fog  and  vapour. 
Guthlac,  in  the  course  of  his  journey,  came  to  this 
waste,  and  it  pleased  him  well.  He  made  enquiries 
with  respect  to  its  interior,  and  was  informed  that 
the  greater  part  of  it  was  uninhabited.  One  of  his 
informants,  Tatwin  by  name,  added  that  there  was 
an  islet  in  the  more  secret  recesses  of  the  marsh, 
which  many  had  essayed  to  inhabit,  but  had  been 
driven  from  it  by  the  strange  monsters  and  terrors 
of  various  kinds  met  with  in  it.  Guthlac  requested 
the  man  to  show  him  the  place  ;  and  Tatwin,  taking 
a  fishing-boat,  which  happened  to  be  lying  there, 
conducted  Guthlac  through  the  devious  windings 
of  that  dark  pool  till  they  arrived  at  the  isle,  which 
is  called  in  the  English  language,  Cruland,  which 
had  been  hitherto  an  untilled  waste.  The  look  of  the 
place  pleased  Guthlac  weJl,  and  he  felt  instinctively 
that  he  had  been  guided  there  by  GOD.  He  began 
at  once  to  search  the  islet,  and  the  more  he  saw  the 
better  was  he  satisfied  with  it. 

Before,  however,  settling  down  in  Cruland,  he 
deemed  it  proper  to  return  to  Repton  to  bid  a  final 


S  QUTHLAC  ON  HIS  WAY  TO  CROYLAND. 


Paae  8. 


S.   GiitJdac.  9 

farewell  to  the  brethren,  whom  he  had  left  somewhat 
hastily.  Accordingly  he  went  back  to  the  Abbey, 
and  spent  three  months  in  holy  fellowship  with  them. 
And,  then,  commending  himself  to  their  prayers, 
returned  to  Cruland,  ''as  to  his  paternal  inheri- 
tance." 

"  Guthlac  was  twenty-six  years  old  when  he  left 
"the  world  and  its  crooked  ways  to  serve  GOD  in 
"prayer  and  holy  solitude."  He  was  not,  however, 
the  sole  inhabitant  in  Cruland.  A  clerk,  named 
Beccelin,  obtained  leave  by  his  entreaties  to  ac- 
company him.  Beccelin  had  a  cell  of  his  own  at 
some  distance  from  Guthlac's,  but  was  allowed  to 
visit  him  from  time  to  time. 

The  privations  of  Guthlac's  life  in  Cruland  were 
very  great.  He  took  but  one  meal  a  day. 
This  consisted  of  barley-bread,  and  was  taken  at 
sunset.  Whence  he  obtained  it  is  not  told  us  ;  he 
probably  brought  a  supply,  and  secured  it  afterwards 
by  cultivation.  His  clothing  was  sheepskins  and 
goatskins.  His  house,  or  cell,  was  not  constructed 
for  him.  He  found  in  the  slet  an  old  tumulus, 
which  had  been  cut  in  half  by  treasure-seekers. 
A  roof  was  put  over  this  hollow,  and  it  served 
him  for  a  cell. 

Guthlac,  we  learn,  suffered  much  from  spiritual 
depression  and  other  mental  trials  in  the  early  part 
of  his  stay  in  Cruland.  He  fell  into  a  slough  of 
despondency  and  almost  despair.     The  old  mediaeval 


lO  The  Kingdom  of  Meixia. 

writer  tells  the  story  thus  :  "  It  came  to  pass  on  a 
"  certain  day,  soon  after  his  arrival  in  Cruland,  as  he 
"  was  engaged,  as  usual,  in  singing  psalms  and  chants, 
"  that  the  enemy  of  mankind  let  fly  at  him  the 
"  poisonous  arrow  of  despair.  The  shaft  went 
"home  to  its  mark,  and  Guthlac  became  agitated 
"  with  the  most  distressing  thoughts,  the  remembrance 
"of  the  sins  of  his  past  life  pressed  heavily  on  his 
"  soul.  They  seemed  too  great  to  be  pardoned,  too 
"  black  to  be  washed  out.  Doubts  also  came  over  his 
"  mind,  whether  he  had  not  undertaken  a  course  of 
"  life  which  was  beyond  his  power  to  pursue.  Thus 
"  he  remained  in  misery  and  dejection  three  days. 
"  On  the  ensuing  night,  recovering  himself  a  little,  he 
"  began  to  sing  the  psalms,  and  finding  comfort  in 
"  them,  persevered  in  prayer  and  psalmody  through 
"  the  greater  part  of  the  night.  And  it  came  to  pass 
"  in  the  morning  watch "  (he  had  probably  fallen 
"  into  a  sleep)  "  his  cell  was  filled  with  a  glorious 
"  light,  and  a  bright  Being  appeared  by  his  bed-side, 
"  In  a  moment  all  his  despairing  thoughts  vanished, 
"and  his  soul  was  filled  with  exceeding  joy." 
"  Thenceforward  Guthlac,"  we  are  told,  "  fixed  his 
"faith  more  firmly  than  ever  in  the  LORD  jESUS. 
"  Nor  did  the  devil  attempt  again  to  assault  his  faith 
"  with  the  weapons  of  despair."  He  was  subjected, 
however,  to  various  other  trials,  and  to  a  series  of 
extraordinary  illusions.  We  read  of  the  same  (or 
similar)   in   the    lives  of  other   celebrated    Hermits. 


5.   Guthlac.  1 1 

They  were  believed  in  olden  times  to  have  been 
the  machinations  of  evil  spirits  doing  their  worst 
to  drive  the  Hermit  from  his  cell.  It  is  a  question 
whether  some  of  them,  at  least,  may  not  be  traced 
to  more  natural  causes.  Certainly  the  tendency 
of  a  life  of  solitude  and  of  extreme  asceticism 
would  be,  at  all  events  at  first,  to  disturb  the 
imagination  and  unhinge  the  mind.  It  seems  also 
not  unlikely  that  some  of  the  molestations  to  which 
Guthlac  was  subjected  in  Cruland  were  inflicted 
on  him  by  beings  not  so  immaterial  as  he  supposed. 
The  vast  fens  in  East  Anglia  were  well  adapted 
to  serve  as  a  refuge  for  outlaws,  and  were  resorted  to 
by  others  in  difficulty.  These  rough  outcasts  were 
not  likely  to  relish  the  presence  of  Guthlac  in  their 
asylum,  and  would  probably  use  any  means  in  their 
power  to  drive  him  away.  Such  thoughts,  at  least, 
are  suggested  when  we  read  of  his  being  taken  out 
of  his  cell  in  the  middle  of  the  night  and  plunged 
in  a  neighbouring  pool,  and  when  we  are  told  that  he 
distinctly  heard  his  persecutors  talking  to  each  other 
in  Welsh  (a  language  with  which  he  was  well 
acquainted). 

However,  from  whatever  cause  these  molestations 
were  due,  they  became  less  and  less  frequent  as  time 
went  on,  and  at  last  ceased  altogether.  Partly,  it 
may  be,  because  he  had  become  accustomed  to 
solitude,  partly  also  because  the  strain  on  his  mind 
was  not  so  severe  as  at  first.     Cruland  was  ceasing 


12  TJte  Kingdovi  of  Mercia. 

to  be  a  solitude  :  such  a  solitude,  at  least,  as  he  had 
found  it.  Several  of  his  old  companions  in  arms, 
attracted  by  his  example,  and  emulating  his  faith, 
followed  him  to  Cruland,  and  implored  him  to  allow 
them  to  spend  the  rest  of  their  days  in  holy 
religion,  under  his  spiritual  guidance.  These  men 
had  each  a  separate  cell  of  his  own,  and  lived  as 
hermits,  remote  from,  but  within  reach  of  Guthlac. 
Cruland  began  also  to  be  resorted  to  by  many 
others  from  various  parts  of  England,  who  came,  not 
to  reside,  but  to  consult  Guthlac  for  the  good  of  their 
souls. 

It  was  about  this  time  that  he  incurred  a  more 
real  danger  than  he  had  yet  met  with  in  Cruland:  and 
indeed  he  had  a  very  narrow  escape  of  his  life.  The 
story  is  a  strange  one,  such  an  one,  surely,  as 
could  only  be  met  with  in  mediaeval  times !  He  had 
allowed  (it  may  be  remembered)  the  clerk,  Beccelin, 
(at  his  earnest  entreaty)  to  occupy  a  cell  in  Cruland. 
This  man  either,  as  we  may  charitably  suppose, 
under  temporary  derangement  of  mind,  or,  as  the 
old  writers  say,  "  seduced  by  the  devil,"  made  up 
his  mind  to  murder  Guthlac,  in  order  that  he  might 
succeed  to  his  cell,  and  its  famous  reputation.  He 
had  been  allowed  by  Guthlac  to  perform  certain 
little  offices  for  him,  one  being  to  shave  him  from 
time  to  time.  On  one  of  these  occasions,  Beccelin 
entered  his  cell  fully  prepared  to  make  use  of  the 
opportunity.      How   Guthlac    became    aware   of   his 


S.   GutJilac.  1 3 

intention,  or  whether  he  did  become  aware  of  it, 
is  difficult  to  tell  ;  but  he  saw  plainly  that  something 
was  wrong,  and  as  a  father  might  deal  with  an  erring 
child,  he  bade  Beccelin  go  down  on  his  knees,  and 
confess  his  sin,  and  Beccelin  did  as  he  was  told, 
and  with  lachrymose  voice  acknowledged  his  guilty 
purpose.  Guthlac  not  only  forgave  him,  but  did  not 
even  withdraw  his  confidence  from  him,  but  treated 
him  on  the  same  friendly  terms  as  before,  and 
Beccelin,  after  this,  never  again  swerved  to  evil,  but 
remained  true  and  faithful  to  his  master. 

The  fenny  country,  from  the  very  fact  that  it  was 
so  sparsely  inhabited  by  men,  abounded  all  the  more 
in  other  animal  life.  The  sluices  and  pools  were  full 
of  fish,  and  the  islets  and  morasses  were  the  favourite 
haunts  of  birds. 

Guthlac  made  friends  with  these  lower  creatures. 
Even  the  fish  learned  to  know  him,  and  scudded 
through  the  water  to  receive  food  from  him.  As  for 
the  birds,  they  became  so  tame  that  they  would  eat 
out  of  his  hand.  The  following  story  is  told  on  the 
authority  of  a  certain  Wilfrid,  "  who  for  many  years 
"  had  been  united  in  spiritual  friendship  with  the 
"  man  of  GOD."  This  man  was  in  Guthlac's  cell,  one 
spring  morning,  when  two  swallows,  evidently  just 
returned  from  their  winter  haunts,  entered  it.  They 
flew  round  and  round  the  cell  with  joyful  notes,  and 
then  with  the  utmost  confidence  alighted  on  Guthlac's 
shoulders.     The  Saint  took  down  a  winnowing  fan, 


14  The  Kingdom  of  Mercia. 

and  placed  it  for  them  under  the  roof  of  his  cell,  and 
the  birds,  instinctively  understanding  the  hint,  took 
possession  of  it  for  their  nest.  Some  of  these 
creatures,  however,  as  might  be  expected,  were 
great  plagues.  The  crows  in  particular  were  most 
troublesome  and  annoying.  Two  of  them  haunted 
the  neighbourhood  of  his  cell,  and  carried  off  or 
tore  in  pieces  anything  they  could  pick  up,  nor 
did  they  hesitate  to  enter  his  cell  for  the  same 
purpose. 

A  friend  of  Guthlac's  was  making  a  short  stay 
in  Cruland  for  the  benefit  of  his  counsel,  and 
employed  his  time  in  transcribing  a  valuable  MS. 
One  day  when  he  was  thus  employed,  he  left  the 
parchment  on  the  table  to  go  into  the  Oratory  to 
observe  one  of  the  hours  of  prayer.  Whilst  he  was 
thus  engaged,  a  crow  entered  the  cell,  noticed  the  parch- 
ment, and  flew  off  with  it.  The  unfortunate  owner, 
happening  to  look  upwards  in  his  devotions,  beheld 
the  crow  in  mid-flight  with  the  scroll  in  its  talons. 
He  rushed  out  in  pursuit,  but  only  to  see  the  bird 
winging  its  way  in  the  distance  over  the  privet-beds 
in  the  stagnant  marsh  !  Strange  to  relate  this  scroll 
was  recovered  (one  can  scarcely  wonder  that  in  old 
times  it  was  counted  a  miracle).  Guthlac,  coming 
out  of  his  cell,  learned  his  friend's  loss,  and  by  way 
of  consolation,  offered  to  go  with  him  in  search  of  his 
scroll.  The  two  got  into  a  boat  (or  punt),  which  they 
propelled  in  the  direction  which  the  bird  had  taken. 


5.   Guthlac.  1 5 

After  a  long  and  wearisome  journey,  one  of  them 
noticed  a  very  large  reed  in  a  drooping  posture,  and 
looking  at  it  more  intently,  beheld  to  his  great  joy 
the  precious  MS.  hanging  on  its  top,  safe,  and  un- 
injured by  the  water. 

Such  good  fortune  did  not  happen  every  day. 
The  Saint,  we  are  told,  accustomed  himself  to  bear 
with  equanimity  these  petty  annoyances,  accounting 
them  very  serviceable  as  an  exercise  of  patience. 

Among  the  visitors,  who,  as  time  went  on,  came 
in  increasing  numbers  to  Cruland,  many  might  be 
seen  conveying  invalids,  who,  with  infinite  pains  and 
labour,  they  brought  from  various  parts  of  the 
country  for  Guthlac  to  bless.  And  many  wonderful 
cures  are  recorded.  There  is  no  need  to  discuss 
whether  these  cures  were  miraculous.  They  were 
probably  as  much  so  as  those  we  read  of  in  our 
own  day  at  places  of  Pilgrimage  on  the  Continent, 
where  we  are  told,  on  good  authority,  that  many 
bona  fide  cures  take  place,  though  there  may  be 
reasonable  doubt  if  such  cures  are  miraculous. 
We  give  one  instance  out  of  many  attributed  to 
S.  Guthlac.  There  was  in  East-Anglia  a  young  man 
of  noble  family,  Huctred  by  name.  "  This  man  was 
''  suddenly  seized  by  an  evil  spirit,  yea,  so  vehemently 
*'  was  he  vexed  by  it,  that  he  lacerated  and  tore  his 
"own  flesh  with  his  nails  and  teeth,  and  in  this  cruel 
*'  madness  he  not  only  injured  himself,  but  also  any 
*'  one  else  he  could  lay  hold  of.     At  last  he  became 


1 6  The  Kingdom  of  Mercia. 

so  mad  that  no  one  dared  to  control  him  ;  for  one 
day,  when  a  crowd  had  collected,  and  some  men 
were  endeavouring  to  put  him  in  bonds,  he  seized  a 
hatchet,  and  with  fearful  blows  laid  three  men 
dead  at  his  feet.  In  course  of  time  he  became 
emaciated,  and  lost  his  strength.  His  parents  took 
him  to  many  Priests  and  Bishops,  but  they  could 
do  nothing  with  him.  At  last,  hearing  of  Guthlac, 
they  brought  him  by  a  long  journey  to  Cruland, 
and  presenting  him  to  Guthlac,  explained  the  cause 
of  their  journey.  The  Man  of  God,  pitying  their 
sorrows,  took  the  afflicted  lunatic  by  the  hand,  and 
led  him  into  his  Oratory.  There  he  continued  with 
him  three  whole  days  in  fasting  and  prayers.  After 
this,  the  man  being  restored  to  his  reason,  he 
baptized  him  and  sent  him  home.  Nor  did  the  man 
from  that  day  forward  suffer  molestation  again  from 
the  evil  spirit." 
Another  class  of  visitors  was  composed  of  those 
unhappy  persons  with  whom  the  world  was  going 
hard.  Unfortunate  men,  suffering  from  the  tyrann\' 
and  oppression  of  those  in  power.  Among  these  was 
a  Prince  of  the  Royal  Family  in  Mercia,  Ethelbald 
by  name.  This  Prince  had  a  good  title  to  the  Crown, 
and  was  possessed  of  high  martial  qualities,  for  which 
reason  he  had  become  an  object  of  jealousy  to  the 
reigning  King  Ceolred,  who  constantly  sought  his  life. 
Ethelbald  found  a  refuge  in  the  wilds  and  thickets 
of  the  fens,  never  venturing  to  stay  long  anywhere, 


6".   Guthlac.  1 7 

but  flitting  from  place  to  place.  Guthlac,  it  may  be 
remembered,  was  of  the  Royal  Kin,  and  therefore 
related  to  him  ;  and  Ethelbald  found  in  him  a  most 
kind  and  sympathising  friend,  who  compassionated 
his  adversity,  and  gave  him  good  and  judicious 
counsel.  Ethelbald,  reduced  to  despair,  had  begun  to 
plot  for  the  death  of  his  persecutor.  From  this  he 
was  withheld  by  Guthlac,  who  bade  him  "  renounce 
"  counsel  that  could  not  be  established."  "  The 
"  kingdom,"  he  continued,  "  will  not  come  to  thee  as 
"a  prey,  nor  by  way  of  rapine,  but  thou  shalt  obtain 
"  it  from  the  hand  of  the  LORD.  Await  then  his 
"end,  whose  days  are  failing,  for  the  hand  of  the 
"  Lord  will  overthrow  him  whose  hope  is  in  evil, 
"  and  his  days  shall  pass  away  like  a  shadow." 

Ethelbald  was  wise  enough  to  be  ruled  by  Guthlac, 
and  he  had  abundant  cause  afterwards  for  rejoicing 
that  he  had  done  so.  King  Ceolred,^  whose  scanda- 
lous life  gave  occasion  for  these  reflections,  died  not 
very  long  after  this,  and  Ethelbald  received  the 
Crown. 

Many  other  anecdotes  are  related  by  Guthlac's 
biographer  in  proof  of  his  prophetic  powers.  They 
prove  at  least  that  he  had  a  wonderful  insight  into 
men's  characters,  and  in  our  day  would  have  been 
reckoned  an  eminent    thought-reader  !     The    reader 

I  King  Ceolred.  who  persecuted  Ethelbald,  was  valiant  in  battle,  but 
lived  dissolutely  and  profanely.  His  death  occurred  two  years  after 
that  of  S.  Guthlac.  He  died  most  suddenly,  at  a  great  banquet,  while 
splendidly  regaling  "  himself  and  his  nobles." 

C 


1 8  The  Kingdom  of  Mercia. 

will  remember  his  detection  of  Beccelin's  design.  The 
following  anecdotes  lead  to  the  same  conclusion  : — 
Two  Monks  came  on  some  occasion  to  visit  him 
"  in  order  to  receive  his  admonitions."  They  pru- 
dently took  the  precaution  of  bringing  refreshments 
with  them,  for  they  were  not  likely  to  find  much  to 
eat  in  Cruland  !  Among  their  refreshments  were  two 
bottles  of  ale,  which  they  did  not  like  to  bring  into 
Guthlac's  cell,  so  hid  them  somewhere  by  the  way, 
intending  to  make  use  of  them  on  their  return. 
Guthlac  received  them  with  his  usual  kindness,  and 
they  had  much  talk  together.  When  they  were 
leaving  he  said  with  a  smile,  "  But,  my  sons,  where 
"  are  your  refreshments  and  the  bottles  of  ale  ?  Why 
"did  you  not  bring  them  with  you  here?"  The 
conscious  Monks  blushed  as  if  detected  in  a  crime, 
and  with  much  shame  acknowledged  what  they  had 
done.  Guthlac  speedily  reassured  them,  and  dis- 
missed them  with  his  blessing. 

An  Abbat  was  in  the  habit  of  visiting  him  from 
time  to  time,  and  usually  brought  with  him  two 
attendants,  who  were  Clerks  in  Minor  Orders. 
These  men  on  one  occasion  requested  leave  to  stay 
behind  on  plea  of  necessary  business.  The  Abbat 
came  on  alone  to  Guthlac's  cell.  Whilst  they  were 
conversing  together,  Guthlac  inquired  where  his 
attendants  were  ;  the  Abbat  replied  that  they  had 
been  detained  at  home  on  urgent  business.  Guthlac 
smiled.       And    when    the    Abbat    entreated    some 


5.   Gut  Iliac.  19 

explanation,  he  told  him  he  had  good  grounds  for 
believing  that  they  were  at  that  very  time  drinking 
themselves  drunk  at  a  certain  house  which  he  named. 
The  Abbat,  on  his  return  home,  enquired  into  the 
matter  and  found  it  true.  The  men  stoutly  denied 
the  charge  at  first,  but  afterwards,  confounded  by  what 
the  Abbat  seemed  to  know,  confessed  their  guilt. 

"  Nor  ought  we  to  omit,"  his  biographer  con- 
tinues, "  another  instance  of  miraculous  prescience 
"  in  the  Venerable  Guthlac,  who  was  divinely  gifted 
"  to  know  the  words  of  the  absent,  and  to  understand 
"  the  thoughts  of  those  present  as  if  they  had  been 
"  spoken."  A  certain  Bishop,  Hedda,^  "  drawn  by 
"divine  counsel,  came  to  visit  Guthlac." 

The  Bishop  was  accompanied  by  a  retinue  of 
attendants,  amongst  whom  was  a  Scrivener  named 
Wilfrid.  These  men  rode  together,  and  as  they 
conversed  by  the  way,  spoke  much  of  Guthlac. 
Some  dwelt  on  the  severity  of  his  mode  of  life, 
others  on  his  virtue  and  holiness  ;  others,  again, 
about  the  miracles  imputed  to  him.  On  the  other 
hand,  there  were  not  wanting  some  of  a  more 
sceptical  turn  of  mind,  who  expressed  their  doubts 
whether  he  was  really  so  great  a  Saint  as  he  was 
reported. 

I  It  would  appear  that  this  Bishop  was  not  S.  Hedda,  the  Bishop  of 
Winchester.  (See  vol.  i.  p.  150.)  S.  Hedda  died,  a.d.  705,  not 
many  years  after  Guthlac's  arrival  in  Cruland,  when  there  was  no  need 
for  a  Church.  It  is  more  likely  that  it  was  Bishop  ^tta  oi  Dorchester^ 
in  whose  diocese  Cruland  was  included. 


20  TJie  Kingdom  of  Mercia. 

Wilfrid,  joining  in  the  conversation,  assured  the 
company  that  he  should  soon  be  able  to  tell  them, 
"  for,"  said  he,  "  I  have  lived  some  years  in  Ireland, 
"in  which  country,"  he  continued,  "are  many  hermits. 
"  Some  of  them  good  and  holy  men,  but  others  mere 
"  hypocrites,  and  by  continued  intercourse  with  both 
"  I  have  gained  such  experience  that  now  I  can  easily 
"  read  any  man's  character  at  the  first  interview." 
That  evening  Guthlac  was  constrained  by  the 
Bishop's  express  wish  to  dine  with  the  company. 
In  the  course  of  the  banquet,  at  which  Wilfrid  was 
present,  in  a  pause  of  the  conversation,  Guthlac, 
addressing  him,  exclaimed,  "  Well,  Brother  Wilfrid, 
"  you  have  not  told  us  yet  what  you  think  of  the 
"  person  whose  character  you  promised  to  read  !  " 

Bishop  Hedda's  visit  to  Cruland  was  not  fortuitous 
or  purposeless.  A  Church  had  become  a  necessity, 
partly  for  the  benefit  of  the  Anchorets,  who  lived 
there  under  Guthlac's  spiritual  care,  partly  on  account 
of  the  numerous  visitors,  who  frequently  made  a 
short  stay  in  the  islet.  A  little  wooden  Church  had 
therefore  been  constructed,  and  the  Bishop  came  to 
consecrate  it.  But,  of  what  service  would  a  Church 
be  without  a  Priest  to  minister  in  it  ?  and  there  was 
no  Priest  yet  in  Cruland  (Guthlac  and  all  his  as- 
sociates were  laynioi).  This  did  not  escape  the 
Bishop,  and  he  came  to  the  conclusion  that  Guthlac's 
ordination  would  be  the  best  solution  of  the  difficulty. 
Accordingly,  in  the  course  of  his  visit,    after  much 


Page  7o. 


S.    QUTHLAC    BUILDING    HI5   CHURCH. 


6".   GutJilac.  2 1 

edifying  conversation  had  passed  between  them,  he 
suggested,  recommended,  enjoined  Guthlac  to  receive 
ordination  at  his  hands.  Guthlac  did  not  dare  to 
refuse  the  Bishop,  so  went  down  on  his  knees  and 
gave  his  consent,  "  Then  the  Bishop,  rising  up 
"joyfully,  consecrated,  first  the  Church,  and  then 
Guthlac  to  serve  God  faithfully  in  it." 

The  date  of  Bishop  Hedda's  visit  is  not  given,  but 
it  would  appear  to  have  been  towards  the  close  of 
Guthlac's  life.  That  life  was  not  a  long  one.  It 
may  be  that  the  unhealthiness  of  the  fens,  or  the 
severity  of  his  mode  of  life,  or  the  two  together, 
injured  his  health.  At  the  end  of  fifteen  years  from 
the  date  of  his  arrival  in  Cruland,  he  passed  away 
"from  the  laborious  servitude  of  this  life  to  the  rest 
"  of  eternal  bliss."  His  illness  was  short.  One  day, 
when  he  was  praying  in  his  cell,  he  was  seized  with 
a  sudden  internal  pain.  Recognising  that  this  was 
no  transient  attack,  he  began,  without  delay,  to 
prepare  himself  for  his  passage  to  eternity.  But  a 
short  time  intervened  indeed,  "  for  it  was  on  Wed- 
"  nesday  in  Holy  Week  that  his  illness  commenced, 
"  and  on  the  following  Wednesday  he  migrated  to  the 
"  Lord." 

He  was  attended  in  his  last  illness  by  Beccelin, 
who,  it  may  be  remembered,  had  once  plotted  against 
his  life,  but  who  since  that  time  had  ministered  to 
him  with  most  faithful  service,  and  who  was  now 
privileged  to  wait  on  his  last  hours.     Guthlac  never 


22  The  Kingdom  of  Mercia. 


rallied,  he  was  just  able  to  rise  from  his  bed  on 
Easter-day,  and  even  to  officiate  in  Divine  Service  ; 
for  he  Celebrated  at  the  Altar,  and  also  preached 
the  Word  of  GOD.  Beccelin,  who  was  present, 
testified  afterwards  that  "  never  in  his  life  had  he 
"heard  such  preaching  from  other  lips."  This  was 
his  last  effort.  On  the  following  Tuesday,  Beccelin, 
going  early  into  his  cell,  found  him  lying  on  the 
ground  facing  the  Altar.  He  was  speechless,  but 
recovered  his  voice  sufficiently  to  be  able  to  tell 
Beccelin  his  last  wishes,  and  to  send  an  affectionate 
message  to  his  Sister  Pega,  who  had  become  an 
"  Ancress  "  in  another  part  of  Cruland. 

Guthlac  survived  that  night.  On  the  following 
morning,  as  the  sun  began  to  rise,  "  he  fortified 
'himself  with  the  Lord's  Body  and  Blood,  and 
'  then,  with  eyes  raised  to  heaven,  and  arms  ex- 
'  tended,  sent  forth  his  soul  to  rejoice  in  eternal 
'  bliss." 

"  O  blessed  man,"  exclaims  his  biographer  ; 
'  how  great  the  gravity,  the  exceeding  dignity  which 
'  pervaded  all  his  words  and  conversation  !  Who 
'  more  able  than  he  in  deciding  cases  of  conscience ! 
'  More  prompt  in  solution  of  Scripture  questions ! 
'  More  unflagging  in  the  service  of  his  GOD  !  In  his 
'  mouth  was  CHRIST ;  in  his  heart  piety ;  in  his 
'  mind  nought  but  charity,  peace,  mercy,  and  com- 
'  passion.  So  profound  an  equanimity  possessed  his 
'  mind,  that  no  one  ever  beheld  him  angry,  proud, 


vS".   Guthlac.  23 

"  elated,  or  depressed.  His  countenance  reflected 
"  the  joy  of  his  spirit,  and  also  the  sweetness  of  his 
"  temper,  the  wisdom  and  humility  of  his  mind,  so 
"  that  he  seemed  more  than  human  to  strangers,  and 
*'  to  his  acquaintance." 

S.  Guthlac  is  believed  to  have  died  on  April  14th, 
A.D.  714.  He  was  buried  according  to  his  injunctions 
in  his  own  Oratory.  At  the  end  of  a  year  from  the 
date  of  his  burial  his  body  was  taken  up  (in  order  to 
elevate  it  above  the  pavement),  when  it  was  found 
perfectly  incorrupt — the  limbs  were  flexible,  so  that  he 
seemed  a  sleeping,  rather  than  a  dead  man.  The 
body  was  replaced  in  the  same  sarcophagus,  which 
was  raised  above  the  ground,  and  a  monument  of 
wondrous  ornamental  work,  presented  by  Prince 
Ethelbald,  was  placed  at  its  head.  None  mourned 
more  sorely  for  his  loss  than  this  Prince,  who  was 
still  an  exile  at  the  Saint's  death.  Ethelbald  never 
forgot  his  love  for  Guthlac.  The  Saint  had  once 
requested  him  to  grant  him  so  much  land  in  Cruland 
as  would  serve  for  a  home  for  the  Anchorets  who 
had  settled  there.  Ethelbald  promised  to  do  this, 
if  ever  it  should  be  in  his  power  to  do  so.  Nor  did 
he  forget  this  promise  when  he  became  King  of 
Mercia,  About  two  years  after  Guthlac's  death  he 
fulfilled  it  most  munificently.  Not  content  with 
providing  for  the  Anchorets,  he  determined  to  found 
in  Cruland,  with  royal  magnificence,  an  Abbey,  "  in 
"  which    those  who  wished  to  serve    GoD    day  and 


24  The  Kingdom  of  Mercia. 

"  night  might  live  together,  and  cause  the  solitudes 
"  in  which  Guthlac  had  striven  in  prayer,  to  resound 
"  with  chant  and  hymns." 

The  most  lavish  endowments  were  bestowed  by 
him  on  this  Abbey — "  five  miles  in  extent  towards 
"  the  East,  three  miles  to  the  South,  and  five  miles  to 
"  the  North,  freed  from  all  secular  tax,  or  custom  of 
"  any  kind." 

The  Abbey  itself  was  built  on  the  grandest  scale. 
Wood  was  still  the  material  most  in  use  in  England 
for  building  purposes.  Houses  and  Churches  alike 
were  of  wood  (marvellous  structures !  some  of  them 
in  their  way).  Croyland  Abbey  was  built  of  wood  ; 
but  the  King  had  set  his  heart  on  having  a  Church 
of  stone,  a  difficult  undertaking,  most  difficult  in 
Crulafid,  where  the  marshy  nature  of  the  soil  could 
not  sustain  much  weight.  To  meet  this  difficulty 
huge  oak-piles  in  great  numbers  were  fixed  in  the 
ground,  and  tenacious  soil  was  brought  in  boats  nine 
miles  by  water  from  Upland,  and  thrown  into  the 
marsh,  and  on  this  foundation  the  Church  was 
erected. 

Such  was  the  origin  of  Croyland  Abbey,  which 
took  so  high  a  place  among  the  institutions  of  the 
Middle  Ages  in  England,  and  in  which  religion 
flourished  for  nearly  a  thousand  years. 

In  the  story  of  S.  Guthlac's  life  we  have  a 
remarkable  instance  of  the  marvellous  influence  of  a 
good  man's    life  on  the  world  at  large.      Whatever 


S.   Giithlac.  2 


-D 


may  be  thought  in  modern  times  of  the  way  in 
which  S.  Guthlac's  piety  shewed  itself,  of  the 
sincerity  of  that  piety  there  can  be  no  doubt.  It 
was  not  to  please  himself,  but  because  he  believed 
he  could  serve  GOD  best  in  solitude  that  he  left 
the  society  of  his  fellow-men  to  become  a  hermit. 

It  is  most  interesting  to  note  how  the  world 
from  which  he  fled  was  influenced  by  him  who  fled 
from  it !  Not  a  few  of  his  companions  in  arms  were 
moved  by  his  example  (without  a  word  of  exhorta- 
tion from  himself)  to  wish  to  adopt  the  same  life. 
The  fisherman  who  conveyed  him  to  his  islet 
entreated  permission  to  share  it  with  him.  Guthlac 
hid  himself  in  the  obscurest  corner  of  the  fens,  known 
only  to  outcasts  and  aliens,  and  there  we  see  him 
sought  out  by  crowds  of  his  fellow- men,  who  came 
trooping  from  every  part  of  the  country,  heedless 
of  the  fatigue,  only  too  happy  if  they  were  allowed 
to  see  him,  to  sit  at  his  feet,  and  be  guided  by  his 
precepts. 

What  a  contrast  have  we  not  here  to  the  sad 
experience  of  many  a  good  man,  who  spends  his 
days  in  efforts  to  benefit  his  fellow-men,  and  meets 
only  with  disappointment,  so  that  at  last  he  is  fain 
to  cry  out  with  the  prophet,  "  I  have  laboured  in 
"vain.  I  have  spent  my  strength  for  nought,  and 
"  to  no  purpose."  One  thing  seems  clear,  that 
Society  is  not  always  influenced  most  deeply  by 
those  who  live  in  it.     There  are,  indeed,  good  men, 


26  The  Kingdom  of  Mercia. 

who  seem  to  have  a  special  gift,  or  talent,  for 
elevating  those  among  whom  they  live.  Such  men, 
living  in  the  world,  but  "  not  of  the  world,"  are  no 
doubt  the  salt  of  the  earth,  in  which  their  lot 
is  cast  ;  but  is  it  not  equally  true  that  there 
are  others  who  have  no  such  talent,  and  yet  may 
do  as  much  good  in  the  world  as  the  former  ? 
The  prophets  of  old  lived  apart  from  the  world  to 
which  they  bore  God's  message.  John  the  Baptist 
dwelt  in  the  desert,  yet  he  drew  all  Jerusalem  there 
to  hear  his  burning  words,  and  thousands  were 
moved  to  repentance  by  the  "  voice  of  one  crying  in 
^^  the  wilderness."  History  repeats  this  lesson  in 
other  ages.  Men  are  moved  as  much  by  example 
as  by  precept.  A  life  of  holiness  and  of  prayer  is 
in  itself  a  benefit  to  others. 

The  man  who  lives  near  to  GOD  will  be  a  holy 
influence  for  good  wherever  he  lives,  whether  in  a 
city  or  in  a  desert. 


CROYLAND    ABBEY. 

Founded  by  a  King  of  Mercia,  and  in  memory  of 
a  Saint  so  nearly  connected  with  the  royal  family, 
Croyland  was  highly  favoured  by  succeeding  Kings 
of  Mercia.  Principal  among  these  royal  benefactors 
were  Kings  Offa,  Kenulf,  and  Witlaf.  Witlaf  en- 
gaging rashly  in  war  with  Egbert,  King  of  Wessex, 


5.  Guthlac.  27 

and  defeated  in  battle,  escaped  into  the  marshes, 
and  was  concealed  by  the  Abbat  in  Croyland  until 
he  was  able  to  make  terms  with  his  conqueror  ;  who 
allowed  him  to  retain  his  crown  in  subjection  to 
himself.  Witlaf  retained  through  life  a  lively  sense 
of  gratitude  for  the  benefits  received  in  this  time  of 
distress,  and  his  love  for  Croyland  was  very  great. 
He  lavished  gold,  jewels,  and  treasures  in  abundance 
on  the  Abbey,  and  among  other  privileges  conferred 
on  it,  made  it  a  sanctuary. 

Croyland  was  also  in  these  early  days  in  high 
favour  as  a  place  of  pilgrimage,  and  resorted  to  it  as 
such  by  visitors  from  every  part  of  England.  Thus 
it  continued  in  great  prosperity  till  the  arrival  of 
the  Danes,  when  it  was  plundered  and  burnt  by 
Oskeytel,  A.D.  870.  The  account  of  this  awful 
episode  in  its  history,  graphically  told  by  one  who 
was  apparently  an  eye-witness,  has  come  down  to 
our  times.  For  about  a  hundred  years,  the  ruined 
Abbey  remained  in  a  state  of  poverty — when  it 
happened  that  the  Chancellor  of  England,  Turketul, 
who  was  related  to  the  royal  family,  was  taking  a 
journey  through  the  Midlands,  and  happening  to 
pass  by  Croyland,  paid  the  Abbey  a  visit.  He 
became  so  interested  in  the  place  that  he  determined 
to  rebuild  it.  This  he  did  with  the  utmost  magnifi- 
cence, and  to  crown  all,  resigned  his  worldly  dignities, 
embraced  "  religion,"  re-endowed  Croyland  with  all 
his  worldly  wealth,  and  became  the  first  Abbat  of  the 


2S  The  Kingdom  of  Mercia. 

restored  house.  Under  his  auspices  Croyland  became 
one  of  the  principal  Abbeys  in  England. 

To  pursue  its  fortunes  further  would  be  out  of 
place  here  ;  but  it  would  not  be  right  to  omit  the  im- 
portant share  which  it  had  in  the  foundation  of  the 
modern  University  of  Cambridge,  which  indeed  had 
its  origin  in  the  efforts  of  the  Monks  of  Croyland  to 
improve  the  education  of  the  people  in  their 
neighbourhood. 

The  story,  as  told  by  Ingulph  is  as  follows  :  A 
certain  eloquent  and  learned  Abbat  of  Croyland, 
Joffrid,  who  had  been  formerly  Professor  at  Orleans, 
in  conjunction  with  four  other  Norman  Monks  (who 
had  been  transplanted  to  Croyland),  bethought  them- 
selves of  opening  a  public  course  of  instruction  in  the 
neighbourhood.  Accordingly  they  hired  a  barn  for 
the  purpose,  situate  at  the  gates  of  the  town  of 
Cambridge.  Success  attended  their  undertaking. 
Before  long  neither  the  barn  nor  any  other  building 
to  be  had  could  contain  the  crowd  of  both  men  and 
women  who  flocked  to  listen  to  them.  Thus  en- 
couraged by  this  success  the  Monks  determined  to 
continue  their  teaching  on  a  more  systematic  plan. 
Lectures  on  grammar,  logic,  science,  and  on  the  Holy 
Scripture,  undertaken  by  those  who  were  learned  in 
them,  were  delivered  in  succession  daily  from  early 
dawn  to  the  close  of  day.  "  Such  was  the  slender 
"  stream  which  became  in  time  a  river  fertilizing  all 
"  England." 


6\  GiitJUac.  29 

SANCTUARIES. 

Sanctuaries  and  their  privileges  have  been  for  so 
long  a  time  a  thing  of  the  past,  that  a  few  words 
about  them  may  not  be  out  of  place.  They  proved 
of  great  service  as  a  remedy  against  private  revenge. 
Their  origin  may  be  traced,  partly  to  the  cities 
of  refuge,  instituted  by  the  Mosaic  law  ;  partly  to 
the  pagan  system  of  asylum,  granted  to  criminals 
who  fled  to  the  altars  of  their  gods.  When  the 
Roman  world  became  Christian,  this  right  of  asylum 
was  transferred  from  pagan  to  Christian  Temples. 
It  was  an  institution  not  consistent,  doubtless,  with 
a  perfect  system  of  legislation,  but  was  not  unsuit- 
able, and  indeed  was  very  serviceable  in  times  of 
anarchy  and  barbarism,  and  suitable  for  the  Anglo- 
Saxon  race,  because  of  the  ancient  ferocity  of  their 
character,  and  their  tendency  to  resort  to  deeds  of 
retaliation  and  private  revenge.  The  privilege  of 
asylum  in  a  Sanctuary  did  not  necessarily  prevent 
the  punishment  of  the  guilty.  In  most  Sanctuaries 
only  three  days  of  grace  were  allowed.  When  these 
were  over  the  fugitive  was  bound  to  satisfy  the  legal 
demands  of  his  adversary.  Failing  this,  he  was 
delivered  to  the  officers  of  justice. 

Sanctuaries  varied  not  a  little  in  the  extent  of  their 
privileges.  Chief  among  them  were  the  Churches 
of  York,  Beverley,  Ripon,  Ramsey,  Westminster, 
and    Crovland.     No  Sanctuarv   in    England   was  so 


30  The  Kingdom  of  Mercia. 

highly  privileged  as  Croyland.  The  whole  islet  was 
free,  '*  and  a  line  of  demarcation  drawn  at  a  distance 
"of  20  feet  from  the  opposite  margin  of  the  lake 
"  arrested  the  pursuit  of  the  officers  of  justice."  All 
who  fled  to  Croyland  were  under  the  Abbat's  control, 
and  bound  to  do  him  service. 


5.  Pega.  31 


VIRGIN. 

Circa  720. 


S.  Pega  shared  largely  (in  i\nglo-Saxon  times)  in 
the  veneration  felt  for  her  brother.  Following  his 
example,  she  lived  as  an  "  Ancress "  in  a  cell  in 
some  distant  part  of  Cruland.  After  S.  Guthlac's 
death  she  remained  in  his  cell  until  the  foundation 
of  the  new  Abbey,  when  she  left  Croyland,  and 
having  no  home  in  England,  made  a  toilsome 
pilgrimage  to  Rome,  where  she  finished  her  days  in 
great  devotion. 

Her  cell  in  Croyland  was  converted  into  a  religious 
house  in  connection  with  the  great  Abbey,  and  was 
amply  endowed  with  extensive  lands,  embracing  the 
villages  of  Glinton,  Nofthanburtham,  Makesey,  Etton, 
Badynton,  and  Barnack.  As  time  went  on,  it  became 
an  independent  Abbey,  and  flourished  till  the  nth 
century,  when  it  was  burnt  by  Sweyn.  The  com- 
munity escaped,  but  never  recovered  their  endow- 
ments, which  were  granted  away  by  K.  Hardicanute 
to  Earl  Godwin  ;  and  the  House  was  not  rebuilt. 


32  TJie  Kingdom  of  Mercia. 

S.  Pega's  name  still  survives  in  the  modern  village 
of  Peykirk  (Northamptonshire). 

S.  Guthlac's  companions,  who  followed  him  to 
Croyland,  and  lived  as  Anchorets  under  his  guidance, 
were  (locally  at  least)  regarded  as  Saints. 

Ingulph,  in  his  Histoiy  of  Croyland,  gives  the 
following  account  of  them  : — 

"  One  of  them,  Cissa,  was  a  man  sprung  from  a 
"noble  family,  and  in  former  times  of  great  influence 
"  in  worldly  matters,  but  now  having  left  all  things 
"  behind,  he  had  become  a  follower  of  our  LORD 
"Jesus  Christ.  Another  was  Bettelin,  a  most 
"  attached  servant  of  the  same  faithful  father  (Guth- 
"  lac).  A  third  was  Egbert,  who  was  admitted  by 
"  him  to  a  more  strict  confidence  than  any  of  the  rest. 
"  A  fourth  was  Tatwin,  who  had  formerly  been  his 
"  guide  and  steersman  to  the  said  island.  All 
"  these  had  separate  dwellings  to  the  end  of  their 
"  lives." 

When  these  hermits  died,  they  were  buried  in 
marble  sarcophagi,  which  were  placed  in  a  circle 
round  the  tomb  of  S.  Guthlac.  In  this  honourable 
position  they  remained  till  the  arrival  of  the  Danish 
army  in  870.  The  barbarians,  noticing  the  hand- 
someness of  the  coffins,  broke  them  all  open  in  the 
expectation  of  finding  treasures  in  them,  and  enraged 
with  disappointment  at  finding  none,  heaped  them 
and  their  contents  together  and  consumed  them  with 
fire. 


Page  33- 


S.    EGWIN,    THIRD    BI5HOP  OF   WORCESTER. 


6".  Eg  win.  33 


£^  €9tutn. 

THIRD    BISHOP    OF    WORCESTER. 

Circa  A.D.  717. 


S.  Egwin,  third  Bishop  of  Worcester,  was  born 
about  the  middle  of  the  7th  century.  He  was 
of  high  birth,  related  to  the  royal  family  of  Mercia. 
From  his  earliest  days  he  devoted  himself  to 
religion.  "Renouncing  the  desire  of  worldly  honours, 
"  and  the  enjoyment  of  temporal  prosperity,  he 
"embraced  voluntary  poverty  for  the  love  of  GOD^ 
"giving  hjmself  up  to  ecclesiastical  studies,  and  to 
"  the  offices  of  religion." 

The  minor  orders  were  still  in  use  in  England. 
Egwin  passed,  step  by  step,  through  them  to  the 
Priesthood,  and  when  the  See  of  Worcester  became 
vacant  by  the  death  of  Bishop  Oftfor,  about  693,  the 
Clergy  and  also  the  people  were  urgent  that  he 
should  be  raised  to  the  Episcopal  dignity.  The 
King  of  Mercia  (Ethelred  ')  heartily  concurred  ;  and 
so  Egwin,  though  sorely  against  his  will,  was  made 
Bishop  of  Worcester.     "  Straightway,"  we  are  told, 

I  Ethelred,  son  of  Penda,  succeeded  to  the  throne  of  Mercia  on  his 
brother  Wulfere's  death,  A.D.  675.  He  resigned  it  A.D.  704;  built 
Bardney  Abbey,  and  became  its  first  Abbat. 

D 


34  The  Kingdom  of  Meixia. 

"  he  became  a  famous  preacher  of  the  Divine 
"  Word,  hoping  thereby  to  save  the  souls  of  his 
"  people."  The  English  in  the  Midlands  were  still 
but  half-weaned  from  their  old  heathen  ways  ; 
many  evil  customs  yet  lingered  amongst  them. 
S.  Egwin,  in  his  zeal  to  eradicate  these  errors,  often 
preached  against  them — "  sharply  rebuking  his  flock 
"  for  their  wicked  and  erroneous  practices,  and  un- 
"  lawful  marriages,  which  he  prohibited  them  to 
"  contract  in  the  future,  reproving,  entreating,  re- 
"buking  in  all  patience  and  doctrine."  Such  plain 
speaking  was  not  likely  to  meet  with  popular 
approval.  S.  Egwin's  preaching  gave  great  offence. 
Some  of  the  nobles,  whose  practice  was  not  in 
accordance  with  their  profession,  became  his  bitter 
enemies.  So  it  came  to  pass  before  long  that  a 
storm  of  opposition  was  raised  against  him.  The 
populace  joined  in  the  outcry,  and  S.  Egwin  was 
driven  out  of  Worcester.  The  King  himself  con- 
nived at  this  injurious  treatment  of  him,  for  Egwin's 
enemies  had  taken  care  to  poison  his  mind  against 
him. 

*'  In  this  distress  the  man  of  GOD,  perceiving 
"  himself  to  be  called  to  the  conflict,  clothed  himself 
"  with  the  armour  of  faith,  and  supported  himself 
"  with  divine  consolations."  Conscious  of  his  inno- 
cence in  respect  of  the  charges  laid  against  him,  yet 
not  doubting  of  his  sinfulness  in  the  sight  of  GOD, 
he   determined    to    make    a    penitential   journey    to 


5.  Egwin.  35 

Rome,  which  he  also  did,  occupying  himself  the 
whole  of  the  way  thither  in  prayer  and  fasting,  daily 
humbling  himself  in  the  sight  of  GOD.  In  this  mind 
and  spirit  he  entered  Rome,  where  he  met  with  a 
most  gracious  and  honourable  reception.  Old  writers 
attribute  this  gracious  reception  to  a  miracle  said 
to  have  occurred  on  the  way,  or  soon  after  his 
arrival  in  Rome  (see  Appendix).  It  seems  more 
probable  that  the  story  of  his  wrongs  had  become 
known  in  Rome,  and  Egwin  met  with  that  sympathy 
and  honour  which  is  due  from  all  good  Christians  to 
those  who  suffer  in  a  righteous  cause. 

S.  Egwin  made  some  little  stay  abroad.  In  the 
mean  time  a  great  change  of  opinion  occurred  at 
home.  Scarcely  indeed  was  he  removed  from  their 
sight  than  his  people  began  to  regret  their  treatment 
of  him.  None  more  so  than  the  King,  who  was 
heartily  ashamed  of  the  weak  part  which  he  had 
played.  So  it  came  to  pass  that  when  S.  Egwin 
returned  to  England,  he  met  with  a  welcome,  and 
was  joyfully  received  back  without  any  opposition 
into  his  diocese.  The  King  shortly  afterwards 
chose  him  to  be  his  spiritual  father,  and  confided 
the  princes,  his  sons,  "  to  his  care  for  instruction  in 
"  letters  and  moral  culture." 

In  the  time  of  his  adversity  and  exile  the  Saint 
had  made  a  vow  to  GOD,  that  if  ever  he  should  be 
freed  from  his  misfortunes,  he  would  build,  as  a 
thankoffering,  a  House  of  Religion.     Finding  himself 


36  The  Kingdom  of  Mercia. 

now  In  great  prosperity,  he  began  to  consider  how  he 
could  best  fulfil  his  vow.  Many  valuable  estates  of 
land  were  about  this  time  conferred  upon  him.  One 
of  these  was  at  Fladbury,  which  he  exchanged  for 
another  at  Stratford.  Among  the  rest  was  an 
extensive  tract  of  land,  then  called  Hethehome, 
given  him  by  Kenred,  King  of  Mercia  (who  had 
lately  succeeded  his  Uncle  Ethelred).  This  con- 
tained about  eighty  manses  of  heathy  land,  situate 
on  either  side  of  the  river  Avon.  On  it  stood  a 
little  old  British  Church,  a  relic  of  past  times.  S. 
Egwin  took  great  interest  in  this  Church,  which  he 
frequented  much  for  private  devotion,  and  eventually 
he  decided  to  build  his  Abbey  here.  In  the  mean 
time,  until  his  plans  could  be  matured,  he  placed 
four  herdsmen  on  the  estate  to  farm  it.  The  chief 
of  them,  whose  name  was  Eoves,  lived  upon  it. 
From  him  the  place  came  to  be  called  Eoves'  Jionie, 
which  in  time  became  abbreviated  into  EvesJia^n^ 
and  remains  its  name  to  the  present  day.  The  new 
Abbey  was  consecrated  A.D.  709,  and  was  dedicated 
to  the  Virgin  Mary.  It  was  a  grand  Foundation  for 
these  times,  and  at  once  took  a  place  among  the 
chief  religious  houses  of  the  Midlands  of  England. 

It  happened,  soon  after  the  completion  of  the 
building,  that  King  Kenred  resigned  his  throne 
from  religious  motives,  and  contemplating  a  visit  to 
Rome,  requested  S.  Egwin,  who  had  travelled  that 
way  before,  to   accompany  him.      Egwin  complied, 


^.  Egwin.  37 

and  took  advantage  of  his  stay  in  Rome  to  obtain  a 
valuable  Charter  of  Privileges  for  his  new  Foundation. 
This  Charter  of  Privileges,  we  are  expressly  told,  he 
submitted,  on  his  return  home,  to  the  civil  and 
ecclesiastical  authorities,  by  whom  it  was  con- 
firmed. 

S.  Egwin,  in  his  latter  years,  retired  from  his 
Episcopate  into  his  Abbey.  There  he  devoted 
himself  to  the  spiritual  training  of  his  new  Com- 
munity, and  in  pious  preparation  for  his  own  death. 
"  For  this  Bishop  Egwin,"  says  the  old  writer,  "  was 
"a  very  holy  Confessor,  humble  in  his  demeanour, 
"  cheerful  in  conversation,  devout  as  a  preacher, 
"  candid  in  judgment,  of  revered  life,  very  watchful 
"  in  prayer,  assiduous  in  reading,  pious  in  affections, 
"  and  remarkable  for  many  miracles."  When,  at 
last,  he  fell  into  a  chronic  illness,  he  "  ceased  not 
"night  and  day  from  the  praise  of  GOD,  and  such 
"works  as  he  could  not  now  perform  himself  he 
"  caused  to  be  done  by  others." 

He  departed  to  the  Lord  on  the  3rd  of  the 
Kalends  of  January,  about  A.D.  717,  and  was  buried 
in  his  Abbey  at  Evesham. 


Evesham  Abbey  flourished  exceedingly  after  S. 
Egwin's  death.  Its  monks  were  in  high  repute  for 
the  holiness  of  their  lives,  and  were  sought  for  when 
any  good  work  of  difficulty  had  to  be  accomplished. 


^^  The  Kingdom  of  Mercia. 

When  Ethelbald,  King  of  Mercia,  founded  Croyland 
Abbey,  he  committed  the  care  of  it,  and  the  training 
of  the  new  Community,  to  the  Monks  of  Evesham. 
And,  later  on,  when  Christian  teachers  were  required 
for  Denmark,  where  a  certain  King  Eric  had  become 
favourable  to  Christianity,  he  was  supplied  with 
Missionaries  from  Evesham. 

The  Abbat  of  Evesham  was  mitred,  and  sat  with 
the  Peers  of  England. 

S.  Egwin's  Church  fell  into  decay  in  course  of 
time,  but  was  magnificently  rebuilt  after  the  Norman 
Conquest,  and  must  have  been  a  grand  building. 
Inside  were  sixteen  Chapels,  with  Altars  to  respective 
Saints.  The  Cloisters  of  the  Abbey  were  supported 
upon  164  gilt  marble  pillars. 

Many  curious  old  legends  are  told  of  S.  Egwin. 
The  most  noted  of  these  is  connected  with  his 
penitential  pilgrimage  to  Rome.  It  is  told  variously 
in  particulars  by  different  writers,  but  all  agree  in 
the  main  story.  It  is  thus  given  by  William  of 
Malmesbury : — 

"  S.  Egwin,  in  penitence  for  his  own  sins  and  those 
*'of  his  people,  fettered  his  legs  together  with  chains 
"  of  iron.^  These  he  locked  together,  and  then  threw 
"the  key  into  the  river  Avon,  declaring  publicly  that 
"he   would    ever   remain    bound  with    these    fetters, 

'  This  was  a  form  of  penance  in  use  at  this  time.  Persons  who  had 
committed  great  crimes,  were  condemned,  or  condemned  themselves, 
to  wear  chains  for  certain  periods.  Allusion  to  this  custom  is 
frequently  met  with. 


6".  Egzvin.  39 

"  unless  he  were  freed  from  them  by  GOD,  or  unless 
"  they  were  unlocked  by  the  same  key  which  had 
"  fastened  them  on  his  legs.  Thus  bound  he  set  out 
"on  his  journey  to  Rome.  On  the  way,  as  he  was 
"  crossing  the  sea  between  France  and  England,  a 
"  great  fish  leaped  into  the  ship,  which  the  sailors 
"  caught,  and  in  its  inside  the  key  was  found.  All 
"  were  astonished,"  he  continues  ;  "  none  more  so 
"  than  the  man  of  GOD,  who,  however,  submitting  to 
"  the  Divine  Will,  accepted  the  key  in  the  presence 
"  of  them  all,  and  unlocked  his  chains.  The  fame 
"  of  this  wondrous  event  soon  spread  everywhere,  and 
"filled  all  Rome.  .  .  ." 

In  another  legend  his  choice  of  Hethehome  for  the 
Abbey  he  was  going  to  build  is  attributed  to  the 
following  vision  : — 

"  Eoves,  the  herdsman,  having  lost  a  sow,  sought 
"  her  a  long  time  among  the  thickets.  After  some 
"  months,  continuing  his  search,  he  penetrated  further 
"into  the  wood,  and  there  beheld  in  a  vision  three 
"virgins,  whose  radiance,  brighter  than  the  sun,  nearly 
"blinded  his  eyes.  Returning  hastily  home,  Eoves 
"  reported  what  he  had  seen  to  the  Bishop,  who  after 
"some  time  spent  in  prayer  and  fasting,  repaired  to 
"  the  spot,  where  he  beheld  the  same  vision.  By  this 
"  the  man  of  God  understood  that  this  spot  should  be 
"consecrated  for  the  worshippers  of  GOD,  and  that 
"  it  should  be  dedicated  to  the  Virgin  Mary." 


Cljt  iHisstonarj?  ^erioti. 


A.D.  729. 


No  one  can  read  the  early  records  of  our  history, 
without  being  struck  with  the  fervent  zeal  which 
animated  the  EngHsh  on  their  first  conversion  to 
Christianity,  how  dearly  they  loved  their  new  religion, 
and  how  earnestly  they  desired  to  communicate  it 
to  others.  So  long,  however,  as  the  old  heathen 
superstition  retained  its  sway  in  any  part  of  the 
country,  this  zeal  naturally  found  a  vent  in  seeking 
the  conversion  of  their  pagan  fellow-countrymen. 
When,  however,  the  Faith  had  been  at  last  received 
into  every  Province  in  the  Heptarchy,  it  was 
necessary  to  look  elsewhere,  and,  accordingly,  we 
soon  find  English  Missionaries  leaving  our  shores 
to  convert  the  pagan  nations  on  the  continent. 
This  was  the  commencement  of  the  first  missionary 
movement  of  the  Church  of  England,  of  which  we 
may  say,  without  exaggeration,  that  it  has  never 
been  surpassed  for  devotion  and  zeal,  or  for  the 
grandeur  of  its  results.  It  is  matter  of  no  slight 
interest  that  we  know  not  only  the  name  of  the 
individual   who   first  inflamed    his    countrymen  with 


44  The  Missionary  Period. 

missionary  zeal,  but  also  the  circumstances  through 
which  it  became  enkindled  in  his  own  bosom. 
Egbert,  for  that  was  his  name,  was  a  young 
Northumbrian  noble,  a  contemporary  and  friend 
of  S.  Chad,  with  whom  he  was  educated  in  S. 
Aidan's  School  in  Lindisfarne.  In  pursuit  of  his 
sacred  studies,  he  repaired  to  Ireland,  where  he 
remained  several  years.  In  the  course  of  his  stay 
there,  Ireland  was  visited  by  a  fearful  plague,  which 
devastated  the  country,  and  before  long  attacked 
the  inmates  of  the  Monastery  (Melfont)  in  which 
he  was  residing.  Some  died,  others  fled,  and  at 
last  only  one  of  his  companions  remained,  Ethelhun, 
who  was  plague-stricken,  as  he  was  also  himself. 
They  were  both  desperately  sick.  "  One  morning," 
Bede  continues,  "  Egbert,  waking  up  early,  and 
"  concluding  that  he  was  at  the  point  of  death,  rose 
"  up  from  his  bed,  and  went  out  of  the  chamber 
"where  the  sick  were  lying,  and  sitting  alone  in  a 
"  convenient  place,  began  seriously  to  reflect  upon 
"  his  past  actions,  and  being  full  of  compunction 
''  at  the  remembrance  of  his  sins,  bedewed  his  face 
"  with  tears,  and  prayed  fervently  to  GOD  that  he 
"might  not  die  yet,  before  he  could  make  amends 
"  for  the  off'ences  which  he  had  committed  in  his 
"  infancy  and  younger  years,  or  might  further  exercise 
"  himself  in  good  works."  Moreover,  he  made  a  vow, 
that  if  God  would  grant  his  prayer,  he  would  thence- 
forth live  a  life  of  penitence,  and  would  never  return 


5.  Egbert.  45 

to  his  home  and  friends,  but  would  pass  the  rest 
of  his  life,  as  a  pilgrim,  in  some  strange  land. 
Having  relieved  his  mind  by  this  prayer,  he  returned 
to  his  chamber,  and  composed  himself  to  rest.  The 
following  night  his  friend  Ethelhun  died,  but  he 
himself  began  to  recover,  and  before  very  long  he 
regained  his  health  and  strength.  When  recovered, 
he  began  to  consider  how  he  could  best  fulfil  his 
vow,  and  after  much  thought  he  came  to  the  con- 
clusion that,  since  he  was  to  pass  the  rest  of  his  life 
among  strangers,  he  could  not  do  better  than  make 
himself  useful  to  them,  instead  of  merely  attending  to 
his  own  spiritual  benefit  by  living  a  life  of  penitence 
among  them.  Thus  the  missionary  idea  entered 
into  his  head,  and  he  decided  to  pass  the  rest  of  his 
life  in  efforts  for  the  conversion  of  the  heathen.  It 
further  seemed  to  him  the  most  proper  plan  to  choose 
for  his  missionary  labours  those  nations  on  the 
Continent  which  were  most  allied  to  the  English 
people — "  the  Fresons,  the  Rugins,  the  Danes,  the 
"  Huns,  the  Ancient  Saxons,  and  others  who  were 
"  still  following  pagan  rites."  Such  were  the  nations 
to  whom  this  "Soldier  of  Christ"  (as  Bede  terms 
him)  determined  to  repair,  "  to  deliver  as  many  as 
"he  was  able  from  Satan,  and  bring  them  to 
"  Christ."  As  a  first  step,  Egbert  busied  himself 
in  gaining  companions — "courageous  men,  fit  to 
"preach  the  Word  of  GOD,  as  being  renowned  for 
"  their    learning    and    virtue."      He    also    made    all 


46  The  Missionary  Period, 

needful  provision  for  their  journey,  and  when  all 
was  ready  they  sailed  for  Frisia.  Never,  surely, 
was  enterprise  undertaken  with  purer  zeal,  or  with 
more  hopeful  prospects,  or  by  more  earnest  men, 
and  yet  it  proved,  apparently,  an  utter  failure.  The 
ship,  with  its  precious  burden,  never  reached  Frisia.^ 
Whilst  they  were  still  in  the  North  Sea,  a  sudden 
and  violent  storm  arose  in  the  night-time,  which  cast 
the  ship  upon  the  neighbouring  shore  (of  Scotland). 
The  Missionaries'  lives  were  saved,  nor  did  they 
lose  their  effects.  In  this  predicament  they  made 
their  way,  it  would  appear,  across  the  country  to  the 
west  coast,  and  found  a  refuge  in  lona.  Only  one 
of  the  whole  party  (Wigbert)  by  some  means  reached 
Friesland.  "  He  was  a  man,"  Bede  tells  us,  "  of  great 
"  learning,  and  most  holy  life,  and  he  stayed  two 
"years  in  Friesland,  preaching  the  word  of  salvation 
"  to  that  nation,  and  to  its  King,  Rathbod  ;  but  in 
"  all    that   time  he  reaped  no  fruit  of   all  his    great 

^  The  following  curious  story  is  told  us  by  Bede  : — "  When  all  was 
"ready,  and  the  Missionaries  were  about  to  embark,  Egbert  received 
"repeated  warnings  from  a  very  holy  man  that  it  was  not  the  will  of 
"  God  that  he  should  go  himself  abroad,  inasmuch  as  a  work  of  more 
"importance  was  awaiting  him  in  the  north  of  Scotland  (lona). 
"  Egbert  took  no  notice  of  these  warnings,  but  sailed  with  the  rest 
"for  Friesland.  When,  however,  his  ship  was  wrecked  on  the  Coast 
"  of  Scotland,  he  remembered  them,  and  began  to  fear  he  was  fighting 
"against  GOD  in  pursuing  his  missionary  impulses.  He  spent, 
"therefore,  the  rest  of  his  life  in  lona.  In  the  meantime  he  never 
"ceased  to  take  the  warmest  interest  in  the  Friesland  Mission, 
"whither  he  sent  many  Missionaries,  with  means  for  their 
"work." 


S.  Egbert.  47 

"  labour  among  his  barbarous  auditors.  Finding  he 
"  could  do  nothing,  he  returned  home  to  the  beloved 
"place  of  his  peregrination  (Ireland),  and  gave 
"  himself  up  to  our  LORD  in  his  wonted  repose ; 
"  and  since  he  could  not  be  profitable  to  strangers 
"  by  teaching  them  the  faith,  he  took  care  to  be  the 
*'  more  useful  to  his  own  people  by  the  example  of  his 
"  virtue." 

Such  was  the  disappointing  result  of  this  first 
missionary  adventure,  but  it  proved  the  prelude  to 
others  most  successful. 

Before  very  long  (principally  through  Egbert's 
exertions)  another  party  of  Missionaries  was  formed, 
being  all  of  them  "holy  and  industrious  men." 
They  were  headed  by  Willibrord,  one  of  Egbert's 
friends,  who  led  them  into  Friesland,  where  they 
laboured  with  great  success,  and  won  many  thousands 
to  Christianity.  This  was  followed  by  important 
Missions  elsewhere  ;  but  Egbert  himself  was  pre- 
vented from  taking  any  personal  part  in  this  holy 
warfare.  He  died  in  Ion  a,  where  his  last  years  were 
spent  in  healing  the  breach  and  schism  between  the 
Scotch  and  the  English  Churches.  Hitherto  the 
community  in  lona  (the  Mother  Church  of  the  West 
of  Scotland)  "had  adhered,"  Bede  tells  us,  "with 
"  inveterate  stubbornness  to  the  traditions  of  their 
"  ancestors,"  and  in  consequence  had  an  Easter 
Day  of  their  own.  But  at  last  they  listened  to 
Egbert,  "  who,"  we  are  told,  "  was  a  most  agreeable 


48  .    The  Missionary  Period. 

"  teacher,  and  devout  in  practising  those  things  which 
"  he  taught,  and  so,  being  willingly  heard  by  all,  he, 
"  by  his  pious  and  frequent  exhortations,  converted 
"them  from  their  error.  So,"  he  continues,  "by  a 
"  wonderful  dispensation  of  the  Divine  Goodness,  it 
"  was  brought  about  that  the  same  nation  which  had 
"  willingly,  and  without  envy,  communicated  to  the 
"  English  people  the  knowledge  of  the  true  Deity, 
"  should  afterwards,  by  means  of  the  English  nation, 
"  be  brought,  where  they  were  defective,  to  the  true 
"  rule  of  life." 

S.  Egbert  lived  thirteen  years  in  lona,  and  died 
there  A.D.  729,  on  Easter  Day  (April  24th),  "  on  which 
"  day,"  Bede  tells  us,  "  he  performed  the  solemnity 
"of  the  Mass  in  memory  of  the  resurrection  of  our 
"  Lord,  and  during  the  same  day,  thus  finished, 
"  or  rather,  never  ceases  to  celebrate  with  our  LORD, 
"  the  Apostles,  and  the  other  citizens  of  heaven,  that 
"  greatest  of  all  Christian  Festivals." 


S.    Willibrord.  49 


S.  SSltUttJrartr. 

ARCHBISHOP. 

A.D.  739. 


S.  Willibrord,  or  Wilbrord,  as  he  was  usually  called 
in  his  own  day,  was  an  intimate  friend  of  S.  Egbert. 
As  the  latter  must  ever  command  our  interest  as  the 
man  who  first  turned  the  thoughts  of  the  English 
people  to  Foreign  Missions,  so  the  former  must  be 
remembered  as  the  first  English  Missionary  who 
laboured  with  success  on  the  Continent.  He,  like  his 
friend  Egbert,  was  a  Northumbrian  of  noble  family. 
His  father,  Wilgils,  a  very  pious  man,  became  a 
hermit  in  his  old  age,  on  a  promontory  off  the  sea, 
overlooking  the  mouth  of  the  Humber.  There  he 
built  a  little  Church,  in  which  he  was  eventually 
buried.  Locally  he  was  regarded  as  a  Saint. 
Willibrord,  when  a  child  of  seven  years,  was  placed 
in  Ripon  Abbey,  where  he  was  trained  in  holy  ways. 
The  religious  life  suited  him  well,  and  he  had  no 
wish  to  relinquish  it.  However,  in  order  to  pursue 
his  studies  with  greater  advantage,  he  passed  over  to 
Ireland,  where  the  best  teachers  were  still  to  be  had. 
Here  he  rejoined  Egbert  and  other  friends,  who  had 


50  The  Missionary  Period. 

preceded  him.  Delighting  in  study,  he  remained  in 
Ireland  twelve  years,  and  would  probably  have 
finished  his  days  there  had  it  not  been  for  Egbert, 
who  drew  him  from  his  literary  pursuits  to  active 
life. 

It  is  not  a  little  remarkable  that  one  who  had  lived 
all  his  life  immersed  in  study  should  have  been  such 
an  excellent  Missionary ;  but  men  who  live  for  GOD 
only  are  better  able,  perhaps,  than  others,  to  adapt 
themselves  to  any  course  of  life  to  which  they  may 
be  called.  The  Mission  party  which  he  joined  was 
the  second  one  organized  by  Egbert.  This,  it  may 
be  remembered,  that  Saint  was  unable  to  accompany, 
and  Willibrord  was  chosen  to  be  its  leader.  Friesland 
was  again  selected  for  their  destination.  Many 
attempts  had  already  been  made  to  convert  the 
Fresons.  S.  Eligius,  a  French  Saint,  had  preached 
among  them.  Our  own  Wilfrid  had  converted  great 
numbers,  when  staying  on  a  visit  with  their  King 
Algise.^  No  permanent  results,  it  would  appear, 
attended  these  efforts.  Friesland  was  still  noted  for 
its  stubborn  adherence  to  idolatry,  and,  under  its 
present  King,  Radbod,  had  become  more  hostile  than 
ever  to  Christianity.  It  was  no  easy  task,  therefore, 
that  the  Missionaries  undertook.  On  the  other  hand, 
there  were  distinct  advantages  for  missionary  work 
in  Friesland,  for  the  language  of  the  Fresons  was  at 
this  date  so  like  our  own,  that  the  Missionaries  could 

I  See  Vol.  I.  p.  396. 


S.    Willibrord,  5 1 

preach  in  their  own  tongue,  and  be  understood  ; 
and,  again,  the  victories  of  Duke  Pepin  (of  Herstal) 
had  brought  a  part  of  the  country  under  the  dominion 
of  the  Franks.  Here,  then  (if  they  could  obtain 
Pepin's  leave),  they  would  have  a  vantage-ground 
for  missionary  efforts  in  the  regions  round  about. 
The  party,  twelve  in  number,  left  for  Friesland  in 
the  year  690.  They  sailed  for  Cataric,  a  small  fort 
at  the  mouth  of  the  Rhine,  and  passed  up  the 
river  to  Utrecht,  then  a  little  Roman  town  with  a 
castle  adjoining  it.  This  castle  was  in  Pepin's 
power,  and  he  himself  was  in  the  neighbourhood. 
The  Missionaries,  having  obtained  an  interview  with 
him,  acquainted  him  with  the  object  of  their  journey, 
and  requested  his  sanction  and  support.  The  good 
Duke  welcomed  the  idea  of  the  conversion  of  the 
Fresons,  assured  the  Missionaries  of  his  hearty 
concurrence,  and  promised  them  protection.  He 
gave  them,  also,  introductory  letters  to  his  powerful 
friends,  and  sent  them  away  with  many  presents. 
Bede  tells  us  that  Willibrord  also  paid  a  visit  to 
Rome  (where  Sergius  then  presided  over  the  Apos- 
tolic See)  "  that  he  might  undertake  the  desired  work 
"  of  preaching  the  Gospel  to  the  Gentiles  with  his 
"  license  and  blessing."  Sergius  entered  heartily 
into  the  scheme,  gave  him  his  blessing,  and  with 
it  many  valuable  treasures  likely  to  be  useful  for 
missionary  work.  The  next  six  years  were  spent 
in  unwearied  labour.     Willibrord  and  his  companions 


52  The  Missionary  Period. 

itinerated  through  the  country,  preaching  to  the 
people  in  high-ways,  villages,  and  towns,  and  their 
efforts  met  with  much  success,  the  number  of  their 
converts  being  very  great.  Thousands  of  the  Fresons 
were  baptized.  But  there  was  no  one  to  confirm 
them.  The  Mission  suffered  much  for  want  of  a 
Bishop.  No  one  felt  this  more  strongly  than  Duke 
Pepin,  who  continued  to  take  the  liveliest  interest  in 
the  success  of  the  Mission.  He  corresponded  on 
the  subject  with  the  Pope,  and  the  difficulty 
was  solved  by  Willibrord  being  made  Bishop. 
He  was  consecrated  in  S.  Peter's,  by  Sergius  him- 
self, who  gave  him  on  that  occasion  the  name  of 
Clement,  which  however  has  not  superseded  his 
English  name. 

Willibrord  stayed  only  fourteen  days  in  Rome. 
Returning  to  Friesland,  he  now  continued  his  labours 
with  more  advantage  than  before.  It  does  not 
appear  that  any  particular  See  was  allotted  him. 
He  became  Missionary  Archbishop  of  Friesland. 
Utrecht,  however,  certainly  was  the  centre  of  his 
work.  "Here,  also,  the  revered  Pontiff,"^  we  are  told, 
"built  a  Church,  dedicated  to  our  SAVIOUR,  which 
*'  served  for  a  Cathedral."  Many  years  were  spent 
by  him  in  building  up  the  Church  in  Lower  Friesland. 
He  made  also  frequent  visits  into  Upper  Friesland, 
which  was  still  under  the  dominion  of  Radbod. 
Nor  were  these  visits  without  fruit.     Many  Churches 

'  The  term  Pontiff' vidiS  in  early  times  given  to  all  bishops. 


S.    Willibrord,  53 

were  built  by  him  here,  and  numerous  religious 
houses  planted  in  various  parts  of  the  country.  He 
also  paid  occasional  visits  into  Denmark.  Arriving 
there  on  one  of  these  occasions,  he  sought  an 
interview  with  King  Origend,  "  who,"  old  writers 
tells  us,  "  was  fiercer  than  any  wild  beast,  and  more 
"  obdurate  than  a  rock."  The  old  tyrant,  however, 
instead  of  being  offended,  was  rather  pleased  with 
his  visit,  taking  it  as  a  compliment.  However,  he 
soon  became  very  angry  when  he  heard  his  preaching, 
and  banished  him  out  of  the  country.  Nevertheless 
he  allowed  him  to  take  with  him  thirty  Danish  boys, 
whom  the  Saint  carried  home  to  be  instructed  in  the 
Faith,  and  baptized  into  Christ.  These  boys  were 
probably  the  first-fruits  of  Christianity  in  Denmark. 
On  his  way  back,  Willibrord's  ship  was  driven  by  a 
storm  on  an  island  (supposed  to  be  Heligoland). 
It  was  then  called  Fotiseland,  from  an  idol  of  that 
name,  of  whose  worship  it  was  the  centre.  So  sacred 
to  idolatry  was  this  island,  that  no  animal  might  be 
slain  on  it,  not  even  for  food.  It  had  also  a  sacred 
well,  which  was  held  in  special  veneration.  Willibrord, 
to  shew  his  contempt  of  the  idol,  baptized  three  of 
his  converts  in  this  fountain,  and,  as  need  required, 
caused  animals  to  be  slain  for  food.  The  amazed 
idolators  gazed  in  horror  at  these  acts  of  profanation, 
expecting  to  see  the  perpetrators  suffer  presently 
the  vengeance  of  their  god  ;  but  when  nothing 
happened,  they  thought  it  proper  to  take  the  matter 


54  The  Missionary  Period. 

into  their  own  hands.  Seizing  the  Missionaries,  they 
carried  them  before  King  Radbod,  who  happened 
to  be  staying  in  the  isle  at  that  time.  Radbod, 
having  been  informed  of  the  matter,  much  incensed, 
demanded  of  WilHbrord  what  he  meant  by  this 
scandalous  treatment  of  his  god.  "The  preacher 
of  truth,"  his  biographer  tells  us,  *'  replied  :  He  is 
"  not  a  god,  O  King,  whom  thou  worshippest,  but  a 
"devil,  who  has  seduced  you  to  his  evil  purposes. 
"There  is  no  god  but  one,  the  GOD  Who  made 
"heaven  and  earth,  and  the  sea,  and  all  things 
"therein.  They  who  sincerely  worship  Him  will 
"have  eternal  life.  I  am  His  servant,  and  I  call 
"  upon  you  this  day  to  leave  the  errors  and  the  vain 
"  worship  of  your  forefathers,  to  believe  in  the  One 
"God  Almighty,  to  be  baptized  and  wash  away 
"your  sins,  and  thenceforward,  renouncing  all  iniquity, 
"to  live  as  a  new  man,  in  sobriety,  righteousness,  and 
"holiness.  If  you  will  do  this,  you  shall  have  eternal 
"life  with  God  and  His  Saints;  but  if  you  despise 
"  me  and  my  message  of  eternal  life,  be  assured  of 
"this,  that  eternal  torments  and  hell-fire  will  be  your 
"  portion  hereafter  with  your  god." 

Radbod,  it  may  be,  respecting  the  boldness  of  the 
Missionary,  deferred  judgment  until  he  had  first 
consulted  his  gods.  For  the  next  three  days  lots 
were  cast  continually  that  it  might  be  known  how 
many  victims  were  required,  and  who  they  were  to 
be.     Eventually  it  was  decided  that  only  one  of  the 


6".    Willibrord.  5  5 

Missionaries  was  to  be  put  to  death,  and  the  lot  fell 
on  one  of  Willibrord's  companions,  who  thus  attained 
to  martyrdom.  The  rest  were  allowed  to  leave 
without  further  molestation.  They  sailed  accordingly 
into  French  Friesland,  where  they  were  received  with 
the  greatest  joy  by  Pepin.  This  great  Duke  did  not 
long  survive.  He  was  succeeded  (after  a  short 
interval  of  political  disorder)  by  his  natural  son, 
Charles  Martel.  Charles  inherited  his  father's  states- 
manlike ability  and  martial  qualities.  This  is  not 
the  place  to  speak  of  the  triumphs  won  by  his  arms, 
or  of  the  height  of  grandeur  to  which  he  raised  the 
kingdom  of  the  Franks.  It  must  suffice  to  say  that 
to  him,  under  GOD,  was  due  the  defeat  of  the 
Saracens,  threatening  at  that  time  to  inundate  like 
a  flood  the  whole  of  Western  Christendom.  Charles 
had  the  highest  regard,  love,  and  reverence  for  our 
Willibrord,  whom  he  selected  to  baptize  his  child 
Pepin.  It  is  recorded  that  on  the  occasion  of  this 
baptism  our  Saint  foretold  the  future  greatness  of 
the  child,  who,  he  predicted,  would  exceed  all  his 
illustrious  ancestors  in  glory,  a  prediction  which 
found  its  fulfilment  when  Pepin  was  placed  on  the 
throne  of  France,  the  most  powerful  kingdom  at 
that  time  in  Europe.  Willibrord  continued  his 
Evangelistic  labours  during  the  greater  part  of 
Charles  Martel's  rule,  in  the  course  of  whose  con- 
quests Radbod,  who  had  made  so  hard  a  fight  for 
independence,  was  conquered,  and  lost  his  dominions. 


56  The  Missionary  Period. 

He  died  as  he  had  lived,  a  heathen.^  His  defeat 
extended  our  Saint's  mission  field,  and,  as  old  age 
had  not  robbed  him  of  his  vigour,  he  did  much  in 
Upper  Friesland.  He  also  still  continued  to  pay 
occasional  visits  elsewhere.  On  one  of  these  oc- 
casions he  had  a  narrow  escape  of  his  life.  He  had 
landed  on  one  of  the  Zealand  islands,  then  called 
Walacre,  and  finding  an  idol,  proceeded  to  throw 
it  down.  The  guardian  of  the  temple  rushed  out 
of  it,  sword  in  hand,  and  struck  a  blow  at  his  head. 
He  missed  his  aim,  was  seized,  and  would  have  been 
put  to  death,  but  Willibrord  interfered,  and,  as  was 
only  just,  would  not  allow  him  to  be  illtreated. 

It  is  remarkable,  when  we  consider  the  privations 
to  which  S.  Willibrord  inured  himself,  and  the 
dangers  he  incurred  from  his  somewhat  reckless  zeal, 
that  he  outlived  most,  if  not  all,  of  his  brother 
Missionaries,  and  attained  to  a  great  age.  Fifty 
years  were  spent  by  him  in  missionary  labours.  In 
these  he  was  ably  assisted  by  a  number  of  English 
Missionaries,  among  whom  must  be  reckoned  the 
famous  S.  Boniface,  who  did  good  work  in  Friesland, 

^  This  famous  Chief  was,  at  one  time  of  his  life,  "  almost  persuaded 
*'  to  become  a  Christian."  He  had  even  prepared  himself  for  Baptism, 
and  was  on  his  way  to  Church  to  receive  that  Sacrament,  when 
•unfortunately  it  occurred  to  him  to  enquire  of  the  Missionary  (S. 
Wulfram)  whether,  if  he  was  baptized,  he  might  hope  to  meet  his 
ancestors  (former  Kings  of  Friesland)  in  heaven  ?  And  when  Wulfram 
replied  in  the  negative,  he  drew  back,  saying  he  preferred  to  be 
with  his  royal  ancestors  in  hell,  than  with  a  lot  of  paupers  in 
heaven. 


5.    Willibrord.  57 

before  commencing  his  apostolic  labours  in  Germany. 
Some  of  these  English  Missionaries  were  in  Holy- 
Orders,  but  the  greater  part  of  them  were  laymen. 

S.  Willibrord,  we  are  told  by  Alcuin,  was  of 
becoming  stature^  of  venerable  appearance,  and  well- 
formed  features.  He  is  said  to  have  been  of  a  joyous 
turn  of  mind.  To  his  other  good  qualities  was  added 
a  gift,  or  talent  for  preaching,  which  served  him  in 
good  stead  in  his  missionary  labours.  He  died  in 
his  eighty-first  year,  in  the  month  of  November, 
A.D.  739,  and  was  buried  in  a  marble  sarcophagus  in 
the  Church  at  Epternach,  where  he  had  founded  a 
very  famous  Abbey. 


58  The  Missionary  Period. 


MISSIONARIES. 


Among  the  most  noted  of  S.  Willibrord's  Mission- 
aries were  Swidbert  and  Adelbert,  who,  each  in  his 
own  sphere,  attained  to  great  eminence  on  the 
Continent,  and  after  death  were  revered  as  Saints. 
Swidbert  had  been  an  Abbat  in  Cumberland  before 
he  joined  S.  Willibrord.  He  was,  soon  after  his 
arrival  on  the  Continent,  chosen  for  the  Episcopate. 
He  laboured  among  the  Boructuarians,  a  German 
tribe,  who  inhabited  that  part  of  Westphalia  which 
lies  between  the  Emme  and  the  Lippe.  Here  great 
success  attended  his  labours,  but  they  were  prema- 
turely brought  to  a  close  by  an  irruption  of  an  army 
from  Old  Saxony.  The  Saxons,  taking  possession 
of  the  country,  destroyed  the  Churches  built  by  S. 
Swidbert,  dispersed  his  flock,  and  drove  him  and  his 
Missionaries  out  of  the  land.  Swidbert  found  a 
refuge  with  Duke  Pepin,  who  gave  him  a  little  islet 
in  the  Rhine.  It  was  then  called  "  In  littore,"  now 
is  well  known  as  Kaiserwerdt.  Here  he  built  a 
Church,  and  an  Abbey  for  himself  and  his  Mission- 
aries.    His  latter  days  were  spent  in  devotion,  and 


55.  Swidbert  and  Adelbert,  59 

in  Mission-work  in  the  neighbourhood.  He  died 
March  i,  A.D.  713. 

S.  Swidbert's  relics  are  still  preserved  in  a  silver 
shrine  in  the  old  Stift's  Kirche,  Kaiservverth. 

S.  Adelbert  (or  Albert),  who,  like  most  of  these 
early  Missionaries,  was  of  noble  birth,  preached  the 
Faith  in  North  Friesland  (Holland).  Among  his 
numerous  converts  was  Count  Eggo,  who  enriched 
the  Mission  with  much  landed  property.  The  Counts 
Egmund  of  more  modern  times  were  descended  from 
this  Earl  Eggo.  When  S.  Adelbert  died,  a  large 
wooden  Church,  and  an  Abbey  of  the  same  material, 
was  built  by  one  of  the  family  near  his  grave.  These 
were  afterwards  rebuilt  with  stone,  and  became  a 
famous  foundation  for  religion  in  Holland. 

S.  Adelbert  is  usually  styled  Deacon.  Some 
writers  say  he  was  Archdeacon  of  Utrecht. 


6o  TJie  Missionary  Period. 


MARTYRS. 

A.D.  694. 


The  two  Ewalds  (or  Hewalds)  were  brothers.  They 
were  of  English  birth,  and  were  studying  in  Ireland, 
when  they  were  incited  by  the  tidings  of  S.  Willi- 
brord's  success  to  follow  him  as  Missionaries.  When, 
however,  they  arrived  on  the  Continent,  they  passed 
further  on  to  the  East,  and,  crossing  the  Rhine, 
entered  Westphalia,  then  occupied  by  the  Old 
Saxons,  where  they  were  shortly  afterwards  slain  by 
them.  The  story  of  their  martyrdom  is  given  us  by 
Bede,  who  tells  us  all  we  know  about  them.  "  Two 
"  other  Priests  of  the  English  nation,  who,  for  the 
"  sake  of  the  Eternal  Country,  had  lived  in  exile  a 
"  long  time  in  Ireland,  following  their  example  (i.e., 
"  S.  Willibrord  and  his  companions),  came  into  the 
"  country  of  the  Old  Saxons,  for  the  purpose  of 
"  gaining  some  of  them  to  Christ,  if  possible,  by 
*'  their  preaching.  They  were  alike,  not  only  in 
"  devotion,  but  also  in  name,  only  with  this  distinc- 
"  tion,  that  one  of  them,  on  account  of  his  hair,  was 
"  called  Black  Ewald,  and  the  other  White  Ewald  for 


The  two  Ewalds.  6i 

"the  same  reason.  Both  of  them  were  alike  imbued 
"  with  religious  fervour,  but  the  Black  Ewald  was  the 
"  more  deeply  read  in  the  Holy  Scriptures.  On 
"  arriving  into  the  province,  they  took  up  their 
"  lodgings  with  a  certain  bailiff,  and  desired  him  to 
"  introduce  them  to  his  lord,  as  they  had  a  message 
"  and  useful  matter  to  bring  him.  These  Old  Saxons 
"  have  no  king,  but  a  good  many  lords  over  them. 
"  When  war  breaks  out  these  all  draw  lots,  and  on 
"  whomsoever  the  lot  falls,  the  same  is  their  general 
*'  during  the  war,  and  him  they  obey  ;  but  when  the 
"  war  is  ended,  then  again  they  all  become  of  one  and 
"  the  same  powers.  The  bailiff  received  them  into 
"his  house,  and  promising  to  send  them  on  to  his 
"  lord  (according  to  their  request),  retained  them 
"with  himself  some  days.  But  when  the  barbarians 
"  discovered  that  they  were  of  a  different  religion 
"  (for  they  were  constantly  employed  in  Psalms  and 
"  Prayers,  and  daily  offered  to  GOD  the  sacrifice  of 
"the  Saving  Victim,  having  with  them  sacred  vessels, 
"  and  a  consecrated  table  in  lieu  of  an  altar),  they 
"  had  them  in  suspicion,  fearing  that  if  they  went 
"  to  their  lord  and  conversed  with  him,  they  would 
"  convert  him  from  their  gods  to  the  new  religion  of 
"the  Christian  faith,  and  so  by  degrees  the  whole 
"province  would  be  obliged  to  change  their  old 
"religious  worship.  In  consequence  they  seized 
"them  on  a  sudden,  and  slew  them  both,  the  White 
"  Ewald  by  the  quick  death  of  the  sword,  but  the 


62  The  Missionary  Period. 

"Black  by  a  long-continued  torture,  and  horrible 
"  disruption  of  his  limbs,  which  they  threw,  as  he  was 
"  dismembered,  into  the  Rhine.  But  when  the  lord 
"  whom  they  had  wished  to  see  heard  of  it,  he  was 
"  greatly  enraged,  because  these  strangers  who  had 
"wished  to  see  him  were  not  allowed,  and  sending 
"  soldiers,  he  slew  those  countrymen,  and  burned  up 
"their  village." 

The  above-mentioned  Priests  suffered   martyrdom 
on  the  3rd  of  October. 


"  Nor  did  their  martyrdom,"  continues  Bede,  *'  want  the  honour  of 
"  miracles,  for  when  their  dishonoured  bodies  were  cast  by  the  pagans 
"  into  the  river,  it  came  to  pass  that  they  were  borne  contrary  to  the 
"course  of  the  stream  a  space  of  forty  miles,  even  to  the  place  where 
"  their  companions  were.  Moreover,  a  radiant  light,  very  great,  and 
"reaching  up  to  heaven,  shone  each  night  over  the  spot,  where  their 
"remains  chanced  to  be  ;  and  this  was  beheld  even  by  the  very  pagans 
"who  put  them  to  death.  One  of  the  martyrs  also  appeared  in  a 
"  night-vision  to  one  of  his  companions,  whose  name  was  Tilmon  (who 
"from  a  soldier  had  become  a  monk),  informing  him  that  their  bodies 
"  might  be  found  in  that  place,  where  the  light  was  seen  to  shine  from 
"  heaven.  This  accordingly  was  done.  Their  bodies  were  found,  and 
"  buried  with  the  honour  due  to  martyrs,  and  the  day  of  their  passion, 
"  or  of  the  finding  of  their  bodies,  is  celebrated  in  those  parts  with  all 
"due  reverence.  Eventually  Pippin,  the  most  glorious  Duke  of  the 
"Franks,  hearing  of  these  things,  sent  and  had  their  bodies  brought 
"to  him,  and  they  were  buried  by  him  in  the  Church  of  the  City  of 
"Cologne,  on  the  Rhine.  It  is  reported  that  a  fountain  burst  forth 
"  on  the  spot  where  they  were  slain,  which  to  the  present  day  yields 
"  in  the  same  place  a  copious  stream." — Bede  V.,  Chap  X. 

These  martyrs  are  still  honoured  through  all  Westphalia  as  tutelar 
Saints  of  the  country. 

The  Church  in  Cologne,  in  which  their  remains  were  buried,  was 
that  dedicated  to  S.  Cunibert. 


5.  Boniface.  6'i^ 


a*  Bontfacr, 


ARCHBI5H0P    OF    MAYENCE,    APOSTLE    OF 

GERMANY. 

A.D.  754. 


Part  1. 

Our  earliest  Missionaries  confined  themselves,  as  a 
rule,  to  Friesland,  and  the  countries  immediately 
adjacent ;  the  remarkable  Saint  of  whom  we  now 
write,  advanced  into  Germany,  where  he  won  such 
spiritual  trophies  as  have  made  his  name  for  ever 
famous. 

Winfrid,  for  that  was  his  English  name,  was  one 
of  a  large  family,  and  was  born  at  Crediton,  in 
Devonshire,  A.D.  680.  His  parents  were  of  noble 
rank.  Devout  and  pious,  they  brought  up  their 
children  in  the  fear  of  GOD.  Winfrid  was  naturally 
of  a  serious  turn  of  mind,  and  he  was  early  led  to 
interest  himself  in  religion.  It  was  a  custom  in  these 
primitive  times,  v;hen  there  were  few  parish  Churches 
for  the  people  to  resort  to,  for  Missioners  (usually 
Priests  or  Monks)  to  go  on  circuit  in  their  immediate 
neighbourhood,  to  preach  on  Sundays.  Winfrid's 
father  made   a   point  of  receiving   these   Missioners 


64  The  Missionary  Period. 

into  his  house,  shewing  them  all  hospitality.  His 
guests  naturally  took  notice  of  Winfrid,  then  a  child, 
and  thus  an  intimacy  sprung  up  between  them.  The 
child  would  run  with  delight  to  greet  them,  and 
seemed  never  tired  of  listening  to  their  stories  and 
S^raver  lessons.  He  became  at  last  so  attached  to 
them  that  nothing  would  satisfy  him  but  he  must  go 
and  live  with  them.  His  parents  were  not  prepared 
for  this.  His  father,  in  particular,  objected — for,  as 
"Jacob  loved  Joseph  more  than  all  his  children,"  so 
Winfrid  was  his  favourite  child.  He  therefore 
absolutely  refused  his  consent,  and  with  the  view  of 
diverting  his  thoughts  into  another  channel,  took 
every  means  in  his  power  to  interest  him  in  other 
pursuits  and  amusements.  It  happened,  however, 
not  long  after  this,  that  he  fell  into  a  serious  illness, 
threatening  his  life.  Whilst  lying  in  this  sad  state 
he  began  to  question  himself,  and  to  scruple,  whether 
he  had  done  right  in  seeking  to  divert  his  child  from 
religious  studies.  Accordingly  he  sent  for  him, 
questioned  him  on  the  subject,  and,  finding  him 
still  in  the  same  mind,  gave  consent  to  his  leaving 
home.  Presently,  therefore,  summoning  some  of  his 
intimate  friends,  he  gave  Winfrid  into  their  hands 
with  charge  to  conduct  him  to  Exeancestre  (supposed 
to  be  Exeter),  where  was  an  Abbey,  in  which  they 
were  to  leave  him.  Whether  Winfrid's  father  re- 
covered is  not  told  us,  but,  as  we  hear  nothing 
further  of  him,  it  seems  probable  that  he  died. 


S.  Boniface.  65 

Winfrid  was  only  about  seven  years  old  when  he 
thus  became  an  inmate  of  a  religious  house.  There 
he  learned  the  rudiments  of  knowledge  and  of 
religion,  and  when  he  had  reached  the  age  of 
fourteen,  he  was  allowed,  according  to  the  Anglo- 
Saxon  custom,  to  make  his  profession.  He  did  so, 
and  was  shorn  a  monk.  He  had  by  this  time 
learned  all  that  his  teachers  in  Exeter  knew,  and 
was  transferred  bv  the  Abbat  to  Nutecelles,^  near 
Southampton,  where  was  an  Abbey  well  supplied 
with  excellent  scholars.  Here  he  made  such  rapid 
progress  that  he  was  before  long  appointed  to  teach, 
which  he  did  with  great  ability.  Moreover,  when,  at 
the  age  of  thirty,  he  was  ordained  Priest,  he  developed 
a  remarkable  talent  for  preaching.  People  flocked 
from  all  parts  to  hear  him.  An  incident  occurred 
about  this  time  which  brought  him  much  into  notice. 
It  happened  that  a  Synodal  Council,  presided  over 
by  King  Ina,  was  held  in  the  neighbourhood.  In 
the  course  of  the  proceedings  a  matter  of  some 
consequence  was  under  deliberation,  and  it  was 
deemed  advisable  to  consult  the  Archbishop  of 
Canterbury.  The  King  enquired  of  those  present 
whom  they  recommended  as  a  fitting  person  to 
be  sent  into  Kent  on  this  delicate  errand. 
Several  of  the  chief  counsellors  (his  own  Abbat 
among    the    number)    recommended    Winfrid.      He 

'  The    Abbey    here    was    destroyed    by    the    Danes,    and    never 
rebuilt. 


66  The  Missionary  Period. 

was   sent    for  accordingly,  and  having  received   his 
instructions,  despatched  into  Kent.     There  he   saw 
the  Archbishop  Berthwald,  explained  the  object  of 
his  journey,  received    the   Archbishop's  advice,  and 
returned  without  delay  into  Wessex.     So  ably  and 
expeditiously  did  he  execute  this  commission,  that 
the  King  and  the  nobles  were  greatly  pleased.     Ina 
thenceforth  honoured  him  with  his   confidence,  and 
when  any  council  of  importance  was  held  in  Wessex, 
Winfrid  was  summoned  to  attend  it.     It  was  at  this 
time,  when    a   bright  future   seemed   to  be  opening 
before  him  in  his  own  country,  that  Winfrid  made 
known   to  his  Abbat  his  earnest  desire  to  join   the 
Missionaries  who  were  labouring  on  the  Continent, 
and    requested    permission    to    do   so.     His    request 
at  first  was  absolutely  refused  ;  the  Abbat,  it  would 
appear,   had    no    wish    to    lose    such    a    promising 
member  of  his  Community,  and  he  would  not  hear 
of  the   proposal.      Winfrid    conscientiously   yielded 
and  obeyed  his  Abbat,  not  doubting  that  if  it  was 
the  Will  of  God  that  he  should  become  a  Missionary, 
He  would  in   His  own  good  time  make  a  way  for 
him.    And  so  indeed  it  happened  !     For,  without  any 
further  request  on  his  part,  the  Abbat  withdrew  his 
objection,  and  gave  his  hearty  consent.    Thus  set  free, 
Winfrid,  with  joyful  mind,  began  to  prepare  for  his 
work  abroad,  assisted  now  by  the  Abbat  and  the  whole 
community,  who  began  to  interest  themselves  greatly 
in  his  Mission,  and  did  their  best  to  forward  it. 


S.  Boniface.  6"/ 

It  was  in  the  year  716,  when  he  was  about  thirty- 
six  years  of  age,  that  Winfrid  left  his  sacred  home 
to  become  a  Missionary.     He  was  accompanied  by 
two  of  the  Brethren,  who  were  deputed  to  go  with 
him.     They  travelled,  it  would  appear,  on  foot,  for 
we  are  told  they  reached  London  (Lundovic)  "  after 
"a  long  and   toilsome  journey."      In   London  they 
purchased  such  things  as  were  necessary,  and  then 
went  on  to  the  coast,  where,  taking  a  ship,  they  sailed, 
having  a  favourable  voyage  to  Dorstadt,  a  port  at  the 
mouth  of  the  Rhine.     Here  they  landed,  and  began 
to  preach  in  Friesland,  but  Winfrid  soon  discovered 
that  he  had  come  at  a  most  inopportune  time.     The 
country  was  up  in  arms.    The  Freson  King,  Radbod, 
had  lately  renewed  hostilities  with  the  Franks,  and 
had   recovered  from  them   those  parts  of  Friesland 
which  had,  in  a  former  war,  been  wrested  from  him. 
The  triumph  of  his  arms  was  followed    everywhere 
by  the  destruction   of  the    Christian   Churches   and 
religious  houses,  and  by  the  restoration  in  their  stead 
of  pagan  temples,  and  of  their  idols.     In  such  a  time 
of  din  and  confusion  the  voice  of  the  preacher  could 
not  be   heard.     Winfrid  soon  saw  this  ;    yet,   before 
leaving  the  country,   he  made  one  more   desperate 
effort.     Hoping  against  hope,  he  obtained  an  inter- 
view with  Radbod  himself,  whom  he  urged  to  receive 
the  Faith,  or,   at  least,  to  grant  him  permission  to 
preach  it  among  his  people.     Nothing,  as  might  be 
expected,  came  of  this  interview.     The  heathen  King 


6S  The  Missionary  Period, 

in  his  hour  of  triumph  turned  a  deaf  ear  to  such 
exhortations,  but  he  took  no  unfair  advantage  of  the 
Missionary,  who  had  placed  himself  in  his  power. 
A  hero  himself,  he  respected  heroism  in  others. 
But  what  now  was  to  be  done  ?  Winfrid  could  not 
stay  in  Friesland,  and  the  winter  was  fast  approaching. 
After  much  deliberation  he  deemed  it  best  to  return 
for  a  time  to  England ;  whither,  accordingly,  he 
made  his  sad  way,  and  there  found  shelter  in 
Nutcelles,  where  his  arrival  was  hailed  with  the 
greatest  delight  by  his  old  associates.  With  them 
he  spent  the  winter  of  717-718.  And  now,  to  add 
to  his  troubles,  another  event  occurred,  which  dis- 
tressed him  sorely.  This  was  no  other  than  the 
death  of  the  Abbat  Winbert,  which  took  place  that 
winter.  Winbert  had  been  much  beloved  by  the 
Community,  and  his  loss  filled  them  with  grief. 
Winfrid  did  his  best  to  console  and  cheer  the 
sorrowing  Brethren,  with  the  unfortunate  result  that 
they  began,  one  and  all,  to  entreat  him  to  stay 
among  them,  and  take  the  place  of  the  Abbat  whom 
they  had  lost.  It  was  in  vain  that  he  told  them 
that  this  could  not  be ;  they  would  listen  to  no 
remonstrance,  and  when  the  day  of  election  arrived, 
chose  him  unanimously  to  be  the  Abbat  of  Nutcelles. 
Thus  in  his  early  days  everything  seemed  to  combine 
against  Winfrid  and  his  missionary  aspirations. 
His  first  attempt  abroad  had  proved  an  utter  failure. 
He   had    been    driven  back  home,   and    now    found 


S.  Boniface.  69 

himself  entangled  in  difficulties  from  which  he  scarce 
knew  how  to  free  himself.  Baffled,  however,  and 
embarrassed  as  he  was,  he  did  not  stagger  in  his 
determination,  nor  allow  himself  to  be  turned  aside 
from  the  path  whither  he  believed  the  Voice  of  GOD 
was  calling  him.  Nor  was  it  long  before  he  found 
great  help  from  his  Bishop  (Daniel,  Bishop  of  Win- 
chester), a  saintly  Prelate,  who  gave  him  excellent 
counsel.  Daniel  not  only  confirmed  him  in  his 
missionary  purpose,  but  also  did  his  best  to  free 
him  from  home  entanglements.  For  this  purpose 
he  sought,  and  found,  an  able  churchman,  likely  to 
make  a  good  Abbat,  and  to  be  acceptable  to  the 
Community  in  Nutcelles.  The  Brethren  accepted 
him,  and  so  the  chief  difficulty  in  Winfrid's  way  was 
removed.  After  this  the  Bishop  advised  with  him 
about  his  future  plans,  supplied  him  with  various 
necessaries,  and  gave  him  letters  of  introduction  to 
persons  of  note  on  the  Continent.  Much  encouraged, 
Winfrid,  as  soon  as  the  spring  arrived,  set  out  a 
second  time  on  his  travels,  accompanied  now  by  a 
numerous  party,  who  volunteered  to  share  his 
missionary  adventures.  Among  the  letters  given 
him  by  Bishop  Daniel  were  some  to  the  Pope,  and 
this  probably  determined  him  to  commence  opera- 
tions by  going  to  Rome.  Instead  therefore  of  sailing 
to  Friesland,  he  made  his  voyage  to  France,  landing 
at  Quentavic  (Estaples)  in  Picardy.  Thence  he 
travelled    overland    to    Rome,   where   he   spent   the 


70  The  Missionary  Pei'iod. 

winter,  and  in  the  course  of  it  made  acquaintance 
with  Pope  Gregory  II.,  to  whom  he  gave  Bishop 
Daniel's  letters.  Gregory,  after  he  had  carefully 
perused  these  letters,  entered  heartily  into  his 
missionary  schemes.  This  journey  to  Rome  was 
an  important  event  in  Winfrid's  life,  for  it  proved 
the  occasion  of  his  choosing  Germany  (which  he  did 
at  Gregory's  instance)  to  be  the  field  of  his  labours. 
From  this  time  certainly  he  regarded  Germany  as 
his  own  proper  mission  field,  and,  as  a  rule,  confined 
himself  to  it,  though,  as  the  reader  will  see,  there 
were  occassions  when  his  zeal  carried  him  beyond 
all  bounds.  Scarcely  indeed  had  he  arrived  in 
Thuringia,  in  which  country  he  began  his  German 
mission,  when  an  event  occurred  which  stirred  his 
soul  to  its  very  depth.  This  was  no  other  than  the 
death  of  Radbod,  who  for  so  many  years  had  been  the 
main  obstacle  to  Christianity  in  Friesland.  The  vic- 
tories of  Charles  Martel  and  the  death  of  Radbod  had 
now  removed  these  obstructions,  and  Winfrid,  who 
had  not  forgotten  Friesland,  and  his  fruitless  labours 
in  it,  felt  irresistibly  drawn  to  that  country  to  take 
advantage  of  this  golden  opportunity  of  winning  it 
to  Christ.  He  hastened  thither,  accordingly,  and 
placed  his  services  at  the  command  of  S.  Willibrord, 
who  for  so  many  years  had  been  labouring  there. 
Willibrord,  joyfully  welcoming  him,  sent  him  to 
preach  in  Upper  Friesland,  where  Radbod's  influence 
had  been  the  greatest,  and  here  Winfrid  commenced 


^.  Boniface.  71 

his  labours  with  marked  success.  The  people 
crowded  everywhere  to  hear  him  preach,  and  before 
long  his  converts  might  have  been  counted  by 
thousands.  He  had  spent  three  years  in  Friesland  . 
when  he  was  recalled  by  the  following  incident  to 
his  own  proper  work  in  Germany.  The  aged 
Willibrord,  finding  that  the  Church  in  Friesland  by 
its  rapid  growth  had  become  too  great  a  burden  for 
himself,  contemplated  the  appointment  of  a  Coadjutor 
Bishop,  and  selected  Winfrid  for  that  office.  This 
opened  Winfrid's  eyes  to  the  fact  that  he  was  in 
a  false  position.  He  declined  the  proffered  dignity, 
alleging  various  excuses,  which  were  easily  over- 
ruled by  Willibrord.  At  last,  being  pressed  to 
extremity,  he  revealed  to  him  his  real  difficulty, 
that  he  had  pledged  himself  to  Gregory  to  work 
for  Christ  in  Germany,  and  so  was  not  free  to 
remain  in  Friesland.  S.  Willibrord,  as  soon  as  he 
heard  this,  ceased  to  importune  him,  and  Winfrid 
shortly  afterwards  returned  to  his  proper  mission 
field. 

And  now,  before  we  speak  of  his  work  in  Germany, 
it  will  not  be  amiss  to  say  a  few  words  on  the  religious 
condition  of  the  German  States  previous  to  Winfrid's 
arrival.  It  would  be  a  great  mistake  to  suppose  that 
they  were  wholly  heathen.  Christianity  had  been 
introduced  into  most,  if  not  all,  parts  of  the  country. 
In  Hesse,  certainly,  in  Thuringia,  and  likewise  in 
Bavaria    (three    provinces    in    which    he    laboured 


72  The  Missionary  Period. 

most),  there  was  more  or  less  of  Christianity  in 
them  all,  but  vilely  represented,  and  the  lives  of 
those  who  professed  it  were  so  untrue  that  Chris- 
tianity was  odious  in  the  eyes  of  the  great  body 
of  the  people,  who  remained  firmly  attached  to  their 
old  heathen  traditions.  The  chief  among  the  idols 
were  Stufo,  Retto,  and  Bielm,  whose  festivals  were 
frequented  by  immense  throngs  of  worshippers,  when 
various  animals,  the  horse  being  the  chief,  were 
sacrificed  to  them.  There  were  sacred  woods  in 
which  the  people  worshipped,  and  fountains  dedicated 
to  various  idols.  Auguries,  Divinations,  and  Incan- 
tations were  in  common  use,  as  also  Phylacteries  and 
Charms  ;  and  no  matter  of  importance  was  transacted 
without  consultation  by  lots.  Such  is  the  account 
given  us  by  old  writers,  and  it  is  interesting  to  note 
in  how  many  points  continental  heathenism  was 
identical  with  that  which  was  in  vogue  with  our  own 
people  before  their  conversion  to  Christ. 

But  to  return.  Winfrid,  leaving  Friesland,  bent 
his  steps  towards  Hesse,  and  on  his  way  thither 
made  one  or  two  very  important  conversions  at  a 
place  then  called  Amanaburg,  on  the  river  Ohm. 
Here  he  built  a  religious  house,  in  which  he  placed 
his  converts,  and  then  passed  on.  He  had  gained  no 
little  experience  in  Friesland,  which  now  proved 
useful  to  him.  Pursuing  the  plan  he  had  found  so 
successful,  he  went  about  everywhere  preaching 
among  the  people  in  the  country  districts.     "  The 


»S.  Boniface.  73 

"  poverty  of  the  country,  the  inclemency  of  the 
"  weather,  the  caprice  and  barbarism  of  the  people, 
"  furnished  a  severe  trial  to  his  patience  ;  but  his  zeal 
"  and  perseverance  subdued  every  obstacle,  and  it 
"was  not  long  before  he  found  himself  surrounded 
"  by  a  numerous  and  fervent  society  of  Christians." 
Winfrid  now  deemed  it  proper  to  inform  Gregory 
of  the  success  which  had  attended  his  mission  in 
Germany.  Soliciting  also  a  continuance  of  his 
favour,  he  requested  his  advice  on  certain  difficulties 
which  he  met  with  in  his  work.  Gregory,  instead  of 
answering  his  letters,  wrote  to  him  to  come  at  once 
to  Rome.  It  is  evident  that  he  saw  clearly  the  impor- 
tance of  this  Mission,  and  what  great  issues  depended 
on  it,  and  had  made  up  his  mind,  before  he  gave 
further  assistance,  to  make  sure  of  the  Missionary. 
Accordingly,  as  soon  as  Winfrid  arrived  he  demanded 
of  him  a  confession  of  his  faith,  and  when  Winfrid  had 
fully  satisfied  him  on  that  score,  he  further  exacted 
from  him  an  oath  of  allegiance  to  himself  and  to  all 
his  successors  in  the  See  of  Rome.  It  is  easier  to 
understand  the  motives  of  Gregory  in  exacting  this 
oath,  than  the  right  he  had  to  exact  it !  This  much, 
however,  may  be  conceded,  that  missionary  Bishops 
ought  to  be  under  some  authority,  and  it  is  not 
unnatural  that  they  should  yield  obedience  to  the 
See  from  which  they  received  their  consecration. 
Winfrid,  like  other  Englishmen  of  his  day,  held 
the  Papal  See  in  the  highest  reverence,  and  felt  no 


74  The  Missionary  Period. 

scruple  in  taking  this  oath,  and  Gregory  soon  after- 
wards consecrated  him  Bishop,  under  the  name  of 
Boniface.  This  took  place  A.D.  723,  in  S.  Peter's 
Church.  The  name  of  Boniface  was  not  then  given 
him  for  the  first  time,  for  it  occurs  before  this  in  his 
correspondence.  But  thenceforward  his  family  name 
was  dropped,  and  Boniface  took  the  place  of  Winfrid. 
Gregory  now  furthered  his  mission  to  the  best  of  his 
power,  and  when  Boniface  left  Rome  shortly  after- 
wards gave  him  letters  of  introduction  to  persons 
of  quality  likely  to  be  able  to  assist  him.  Among 
these  letters  were  some  to  Prince  Charles  Martel, 
whom  Boniface  visited  on  his  way  back  to  Germany. 
Charles  received  him  with  much  honour,  became  his 
friend,  and  thenceforth  interested  himself  greatly  in 
the  success  of  his  Mission. 

Arrived  in  Hesse,  our  Missionary  made  his  first 
episcopal  visitation,  and  in  the  course  of  it  confirmed 
numerous  converts,  adding  to  their  number  con- 
tinually by  his  laborious  preaching.  The  province 
now  began  to  assume  a  distinctly  Christian  character, 
although  still  there  was  no  lack  of  heathenism  and 
superstition  in  the  out-lying  parts,  those  especially 
which  had  been  centres  of  idolatry.  There  was  at 
this  time,  not  far  from  Schonburg,  an  ancient  tree 
of  immense  size,  called  "Jove's  Oak,"  which  had  been 
an  object  of  worship  for  centuries.  Thither  still,  on 
certain  festal  days,  the  population  for  miles  round 
was  accustomed  to  gather  and  offer  sacrifices.     The 


6".  Boniface.  75 

Christian  converts  strongly  advised  that  this  oak 
should  be  cut  down,  and  S.  Boniface,  acting  on  their 
advice,  proceeded  thither  with  his  Clergy,  and  set  to 
work  with  his  own  hands  to  hew  it  down.  A  mob 
of  pagans  quickly  gathered  on  the  spot,  who,  with 
loud  imprecations  on  their  lips,  were  about  to 
interfere,  when  a  gale  of  wind  sprang  up,  and  a 
tempestuous  blast  seized  the  unweildy  monster 
of  a  tree  with  such  violence  that  it  became  uprooted, 
and  falling  heavily  to  the  ground,  broke  into  four 
huge  quarters.  This  accident  greatly  confounded  the 
pagans,  who  thenceforth  lost  their  faith  in  the  tree. 
S.  Boniface,  much  rejoiced,  caused  a  Church  to  be 
built  on  the  spot,  of  the  wood  of  the  oak,  and 
attached  a  house  of  religion  to  it,  in  which  one  or 
two  of  his  Missionaries  might  dwell,  and  see  to  the 
religious  interests  of  the  neighbourhood.  It  was 
about  this  time  that,  anticipating  an  abundant 
harvest,  and  feeling  sorely  the  need  of  more 
labourers,  S.  Boniface  made  a  strong  appeal  to  his 
friends  in  England  to  come  and  join  his  Mission. 
This  appeal  met  with  great  success,  all  the  more 
so  because  the  fame  of  his  evangelistic  labours  had 
already  reached  England,  and  the  Church  there  had 
been  stirred  to  its  depths  by  the  tidings.  Many 
earnest  men  became  desirous  to  join  him.  Some 
indeed  had,  of  their  own  accord,  already  done  so, 
both  men  and  women.  Finding  his  hands  thus 
strengthened,  and  satisfied  with  his  success  in  Hesse, 


76  TJie  Missionary  Period. 

where  the  Church  seemed  now  well-organized,  he 
passed  into  Thuringia,  which  country,  it  may  be 
remembered,  he  had  visited  on  his  first  arrival  in 
Germany.  Its  religious  condition  had  not  improved 
in  the  interim.  The  Christians  in  it,  so  far  from 
welcoming  him,  viewed  him  with  suspicion,  and 
did  their  best  to  thwart  his  efforts.  Leaving  them 
and  their  angry  disputations,  he  spent  his  time  in 
labours  among  the  country-people,  and  being  now 
well  supplied  with  a  good  staff  of  preachers,  he,  with 
their  assistance,  reaped  an  abundant  harvest.  Where- 
ever  he  met  with  sufficient  success,  he  planted  there 
a  little  Church,  and  a  house  of  religion,  in  which 
he  left  one  or  two  of  his  Missionaries  to  serve  it. 
Thus  he  continued  some  time  in  Thuringia,  in  the 
course  of  which  he  heard  of  the  death  of  Gregory  II. 
Well  aware  of  the  advantages  which  accrued  to  him 
from  his  close  relations  with  the  Roman  See,  he 
wrote  to  the  new  Pope  (Gregory  III.)  and  requested 
a  continuance  of  the  patronage  and  support  which 
he  had  received  from  his  predecessor.  Gregory,  in 
reply,  assured  him  of  the  interest  which  he  took  in 
his  Mission,  and,  in  token  of  it,  sent  him  the  Pall, 
which  gave  him  the  rank  of  an  Archbishop. 

S.  Boniface  now  passed  into  Bavaria,  in  the  hope 
of  re-awakening  Christianity  there.  His  sanguine 
hopes  were  for  some  time  doomed  to  disappoint- 
ment. He  was  met  everywhere  with  angry  opposition. 
Finding   that   he   could    do   nothing,    and    that    his 


6".  Boniface.  yy 

presence  seemed  only  to  irritate  his  opponents,  he 
retired  for  a  season,  and  took  the  opportunity  of 
paying  a  visit  to  Rome.  It  was  the  time  of  the  year 
when  it  was  crowded  with  visitors  from  every  part 
of  Christendom.  His  fame  had  preceded  him,  and 
everyone  was  anxious  to  see  and  hear  the  celebrated 
Missionary  ;  none  more  so  than  those  who  had 
come  from  England  and  Germany,  who  thronged  the 
Church,  whensover  it  was  his  lot  to  preach.  The 
new  Pope  also  gave  him  a  hearty  welcome.  He 
stayed  a  short  time  in  Rome,  and  this  little  interlude 
greatly  refreshed  his  spirit,  and  he  returned  in  the 
spring  with  renewed  determination  to  fulfil  his  hard 
task  in  Bavaria.  Nor  was  it  long  before  some 
success  began  to  attend  his  efforts.  The  new  Duke 
of  Bavaria,  Odilo,  became  his  friend,  and  entered 
heartily  into  his  schemes  for  Church  reform.  With 
his  advice  and  assistance,  S.  Boniface  divided  Bavaria 
ecclesiastically  into  four  great  Sees — Salsburg,  Freis- 
ingen,  Ratisbon,  and  Passau,  which  still  remain  the 
most  important  Sees  in  that  country. 

The  death  of  the  great  Prince,  Charles  Martel, 
occurred  in  A.D.  741.  Grievous  as  this  loss  was  to 
our  Saint,  it  was  more  than  compensated  for  by  the 
love  and  affection  borne  him  by  his  two  sons, 
Carloman  and  Pepin,  who  succeeded  to  their  father's 
position.  Both  these  Princes  looked  up  to  and 
reverenced  S.  Boniface.  Carloman,  who,  as  the 
elder  of  the  two,  was  in  chief  power,  considered  him 


78  TJie  Missionary  Period. 

his  father  in  Christ,  and  paid  him  filial  honour. 
These  two  Princes  had  much  at  heart  the  revival 
of  religion  in  France.  This  country,  so  long 
renowned  for  its  zeal  for  the  Faith,  had  lapsed 
into  semi-paganism.  There  had  not  been  a  Synod 
for  nearly  eighty  years  ;  all  Church  discipline  was 
gone.  The  moral  condition  of  the  Clergy  may  be 
gathered  from  what  we  are  told  of  the  Deacons, 
who  frequently  were  polygamists.  These  scandalous 
Clergy  lived  with  their  plurality  of  wives  in  open 
concubinage,  and  were  yet  admitted  to  take  part 
in  the  Services  of  the  Church,  and  occasionally 
promoted  to  the  Priesthood.  Nay,  instances  had 
occurred  of  their  attaining  to  the  Episcopate.  The 
Prelates  at  this  time  commonly  lived  secular  lives 
in  times  of  peace,  and,  if  war  broke  out,  went  on 
campaign  with  the  army  and  fought  in  battle. 
Carloman,  a  zealous,  earnest  Prince,  was  most 
anxious  to  rescue  the  Church  from  these  scandals, 
and  he  believed  it  might  be  done  by  means  of 
S.  Boniface.  With  this  view  he  put  himself  into 
communication  with  the  new  Pope,  Zecharias,  and 
told  him  his  wishes.  Zecharias  fell  in  with  them, 
and  appointed  Boniface  to  be  his  Legate  (or  Repre- 
sentative) in  the  whole  empire  of  the  Franks.  In 
this  capacity  our  Saint  took  part  in  many  important 
Councils,  both  in  France  and  Germany,  and  various 
salutary  canons  for  the  restoration  of  Church  dis- 
cipline were  passed.     It  was  easier,  however,  to  make 


S.  Boniface,  79 

canons  than  to  enforce  them  !  For  a  long  time  the 
refractory  Clergy  took  no  notice  of  them,  and  yet 
retained  their  favour  among  the  people,  who  had 
become  so  accustomed  to  these  evil  ways  that  they 
could  not  see  how  scandalous  they  were.  Possibly 
also  they  may  have  resented  the  interference  of  a 
foreigner  in  their  Church  affairs.  Two  notable 
demagogues  combined,  at  this  time,  to  thwart  S. 
Boniface.  The  first  of  these,  Albert,  a  gross  im- 
postor, passed  himself  off  among  the  people  as 
*'a  Prophet  of  the  LORD,"  appointed  such,  as  he 
told  his  hearers,  by  Christ  Himself.  To  prove 
his  assertion  he  exhibited  an  epistle  written  in  letters 
of  gold,  as  he  asserted,  by  Christ  Himself  in  heaven. 
Despatched  thence  to  earth  this  letter  fell  into  the 
City  of  Jerusalem,  and  was  there  picked  up  in  the 
street  before  the  Gate  of  Ephraim.  By  virtue  of 
this  supernatural  appointment,  Albert  claimed 
authority  to  act  as  a  Bishop  in  the  Church,  and 
accordingly  made  visitations,  and  consecrated 
Churches,  Oratories,  and  road-side  crosses,  presum- 
ing frequently  to  dedicate  them  to  himself.  The 
country-people,  in  their  ignorance,  came  in  crowds 
to  hear  him  preach,  and,  regarding  him  as  an  angel 
of  the  Lord,  treasured  up  as  precious  relics,  locks 
of  his  hair,  and  even  the  very  pairings  of  his  nails. 
It  may  seem  scarcely  credible  to  some  that  so  gross 
an  imposture  should  have  passed  current  in  any  age  ; 
but  when   we   call  to   mind  the  Mormon  imposture 


8o  TJie  Missionary  Period. 

of  our  own  day,  and  how  many  thousands  of  our  own 
countrymen  have  been  deluded  by  it,  we  shall  better 
understand  how  a  peasant  population  in  an  un- 
lettered age  might  thus  be  duped.  Clement,  who 
united  with  Albert  in  opposing  S.  Boniface,  was  no 
impostor.  An  Irishman,  a  very  clever  man,  a  man 
of  learning,  but  a  sceptic,  he  had  lost  all  faith  in 
the  Creeds  of  the  Church,  in  lieu  of  which  he 
taught  certain  speculations  and  ideas  of  his  own.^ 
These  two  misleaders  of  the  people  for  many  years 
neutralized  the  efforts  of  our  Saint  to  rid  the  Church 
of  its  many  scandals.  Eventually,  but  not  without 
the  aid  of  the  civil  powers,  they  were  silenced  and 
placed  in  confinement  in  a  religious  house.  Most 
of  the  opposition  against  S.  Boniface  (it  will  have 
been  noticed)  came  from  so-called  Christians,  and 
chiefly  from  those  who  were  in  high  position  in  the 
Church.  His  reforms  were  most  distasteful  to  the 
Bishops.  This  will  appear  less  strange  when  we 
consider  the  means  by  which  they  had  obtained  their 
Sees.  The  practice  of  Simony  was  at  this  time  so 
common  in  France,  that  most  of  the  Prelates  had 
gained  their  appointments  by  means  of  it.  Another 
scandalous  practice,  equally  common,  was  this,  that 
patrons  and  rulers  frequently  intruded  Laymen  into 
ecclesiastical    offices    and    dignities.      The  following 

I  Clement  was  probably  an  Universalist.  One  of  his  chief  tenets 
was  that  the  word  Hell^  in  the  Creed,  meant  the  place  of  torment^  into 
which,  he  maintained,  our  LORD  descended  after  His  Passion  to  bring 
salvation  to  the  wicked. 


S.  Boniface.  8 1 

anecdote  gives  an  apt  illustration  of  this  practice. 
In  one  of  his  campaigns  against  the  Old  Saxons, 
Carloman  was  accompanied  by  the  Bishop  of  Mentz,^ 
Ceroid  by  name.  In  the  course  of  the  campaign, 
Ceroid  was  slain.  The  Bishop  had  been  popular 
among  the  soldiers,  and  by  way  of  expression  of 
sorrow  for  his  loss,  his  son  Gewillieb,  a  soldier  in  the 
army^  was  chosen  to  succeed  him.  Straightway  he 
received  minor  Orders,  and  so  became  a  Clerk,  and 
shortly  afterwards  was  consecrated  Bishop  of  Mentz.^ 
Unfortunately  no  inward  change  accompanied  this 
outward  ordinance.  Cewillieb  remained  in  heart  a 
soldier  still.  It  happened,  in  course  of  time,  that 
Carloman  made  another  campaign  into  Saxony, 
and  our  new  Bishop  accompanied  him.  In  the 
course  of  the  campaign  the  army  came  to  the 
place  where  his  father  had  met  his  death.  The 
Bishop  determined  to  avenge  him,  and  sent  a  boy 
in  disguise  into  the  enemy's  camp  with  instructions 
to  ascertain  the  name  of  the  soldier  who  had  slain 
his  father,  and  to  invite  him  to  meet  himself  on 
the  following  morning  at  a  certain  spot  near  the 
river.  The  boy  executed  his  errand  too  well,  and 
the  unsuspecting  soldier  came  as  he  was  invited^ 
The  two  met,  on  horseback,  in  the  river  Weser,  but 
had  scarcely  saluted  each  other,  when  the  Bishop 
struck  the  soldier  a  deadly  blow  with  his  sword,  with 
some  such  words  as  these  :  "  How  like  you  the  taste 

I  Mayence 


82  The  Missionary  Period. 

"of  the  weapon  with  which  you  slew  my  father?" 
The  unfortunate  soldier  sank  into  the  river,  and  was 
speedily  drowned,  and  the  Bishop  rode  back  to  the 
camp,  where  he  was  received  with  the  plaudits  of  the 
soldiery.  A  furious  battle  was  fought  that  morning, 
in  which  the  Franks  won  the  victory.  The  Bishop 
took  part  in  the  glory  and  the  triumph  which  awaited 
the  army  on  its  return  home,  and  suffered  no  loss 
of  prestige  in  public  opinion  on  account  of  his  most 
unchristian  act  ;  but  the  mind  of  S.  Boniface  was 
much  exercised  by  it,  and  he  took  the  occasion  of  a 
great  Synod  at  Mentz  to  charge  the  Bishop  with  this 
crime,  and  to  demand  his  deprivation.  Gewillieb 
had  grace  enough  not  to  defend  his  act  ;  he  resigned 
his  See,  and  retired  into  private  life. 

It  is  one  of  S.  Boniface's  main  glories  that  he  did 
so  much  to  rescue  religion  from  this  state  of  degra- 
dation,  and   to  introduce  a   healthier  tone  of  mind 
into  public  opinion.     In  these  labours  he  was  mainly 
assisted    by  the    Carlovingian   Princes,  who  worked 
harmoniously   with  him,  and   who  did  their  best  to 
make  his  influence   felt  in  the  great  empire  of  the 
Franks.     Nor  was   it  only  in  France  and  Germany 
that   S.   Boniface  became  a  living  power   for  good. 
England   also,  and  other  countries,   profited   by  his 
holy     example.       He     never     indeed     returned     to 
England,    after    he     had     identified     himself    with 
Germany ;  but  he  also  never  ceased  to  take  a  lively 
interest  in  the  Church  of  his   own  country,  and  in 


5.  Boniface.  83 

its   welfare,    and    occasionally    intervened    when    he 
believed    he    might    do    so    with    advantage.      The 
English    Clergy  had   a  bad  name    at  this   time  on 
the   Continent,    for   their    luxurious    habits   and   un- 
clerical     dress.       Letters    on    this    subject     passed 
between   our   Saint  and  the   Archbishop  of  Canter- 
bury (Cuthbert),  by  whose  means  many  good  canons 
were  passed  for  the  repression  of  luxury,  and  better 
regulation  of  the  dress  of  the   Clergy.     At  another 
time   we    find    our    Saint    in    correspondence    with 
Ethelbald,  King  of  Mercia.     This  is  the  same  Prince 
in  whom  (it  may  be  remembered)  S.  Guthlac  took 
so   great    an    interest    (see    S.   Guthlac).      An    exile 
then,  Ethelbald   had  since  become  the  most  potent 
King  in  the  Heptarchy.     At  first  he  ruled  ably  and 
well,  and,   evincing  much  zeal   for  religion,  founded 
the   magnificent   Abbey  of  Croyland  ;    but,  as   time 
went  on,  he  gave  way  to  his  evil  passions,  and   began 
to   lead    a   licentious    life,   one    most    scandalous    to 
religion.      Tidings   of   this    reached    S.   Boniface   in 
Germany.     It   grieved    him   sore,  and    he    made    an 
effort  to  recall  Ethelbald  from   his   downward  path. 
His  letter  is  still  extant,  and  is  as  remarkable   for 
its   affectionate  tone  as   it  is  for  the  plainness  with 
which  he  charges  him  with  his  faults,  and  predicts 
their  certain  consequences.     "  Repent,"  it  concludes, 
"  my  beloved  son,  who  art   both  a  Christian   and   a 
"  King,  spare  your  own  soul,  spare  a   multitude   of 
"  people,  perishing  by  your  example,  for  whose  souls 


84  The  Missionary  Period, 

"you  must  give  an  account."  There  are  grounds 
for  believing  that  this  letter  was  not  written  in  vain. 
King  Ethelbald  certainly  took  it  in  good  part,  and 
was  moved  to  make  some  amends  for  what  he  had 
done.  •  In  a  national  Synod  at  Cloveshoe  he  publicly 
restored  to  the  Church  certain  estates  which  he  had 
violently  alienated  to  his  own  use.  He  also  conferred 
great  privileges  on  the  Church.  How  far  his  own 
moral  character  was  affected  cannot  be  known  for 
certain,  because  his  death  occurred  very  soon  after- 
wards. The  end  of  this  great  Prince  was  a  sad  one. 
Mercia  and  Wessex  were  at  this  time  contending  for 
the  mastery  of  England.  After  several  battles,  a 
decisive  one  was  fought  at  Burford,  in  Oxfordshire, 
in  favour  of  Wessex.  Ethelbald  saved  his  life  by 
flight,  but  he  never  recovered  his  prestige,  and  not 
long  after  fell  by  the  hand  of  an  assassin  at  Secking- 
ton  in  Warwickshire. 


S.  Boniface,  85 


S.    BONIFACE. 


Part  II. 

It  was  about  this  time  that  a  passage  of  arms  (if  we 
may  use  the  expression)  occurred  between  S.  Boniface 
and  the  Pope  (Zecharias).  Few  Churchmen,  even  in 
the  age  in  which  he  Hved,  had  a  greater  reverence 
for  the  Pope,  or  devotion  to  Rome,  than  our  Saint  ; 
it  is  therefore  the  more  noticeable  how  independent 
he  could  be  when  the  cause  of  CHRIST  seemed  to 
require  it.  The  state  of  religion  in  Italy,  and  in 
Rome  itself,  was  at  this  time  far  from  satisfactory, 
little  likely  to  edify  the  crowds  of  pious  pilgrims, 
which  constantly  flowed  thither  from  every  part 
of  Christendom.  These  pilgrims,  on  their  return 
home,  told  strange  stories  of  what  they  had  seen 
and  heard  in  Rome.  The  mind  of  S.  Boniface  was 
sorely  exercised  by  this,  all  the  more  so  because  he 
found  his  labours  in  Germany  much  hindered  in 
consequence.  When  he  forbade  the  use  of  charms 
and  other  superstitious  practices,  his  people  would 
enquire  why  that  was  not  lawful  in  Germany  which 
they  had  beheld  with  their  own  eyes  practised  in 
Rome,  where  parties  of  women  might  be  seen  at 
times,  in  close  proximity  even  to  S.  Peter's  Church, 
dancing  in  the  streets,  covered  with  phylacteries  and 


86  The  Missionary  Period, 

ligatures,  and  with  charms  on  their  arms  and  legs, 
which  they  sold  to  the  people.  Again,  when  he 
sought  to  introduce  a  stricter  discipline  among  the 
clergy,  he  found  some  who  refused  to  comply,  on  the 
plea  that  they  had  procured  a  license  from  the  Pope 
for  their  present  mode  of  life.  These,  and  suchlike 
vexations,  were  endured  in  silence  for  a  time,  when 
the  following  gross  scandal  brought  matters  to  a 
head.  A  powerful  layman  in  Germany  sacrilegiously 
married  a  nun.  This  union  was  the  more  scandalous 
because  it  was  within  the  forbidden  degrees,  for  the 
lady  was  his  aunt.  S.  Boniface  having  reproved  in 
vain,  threatened  excommunication.  The  layman 
took  no  notice  of  this,  and  boasted  publicly  that  the 
Pope  had  given  him  leave  to  contract  this  marriage. 
Outraged  to  the  last  degree,  our  Saint  wrote  a  fiery 
letter  to  the  Pope  (which  is  still  extant),  in  which  he 
details  his  grievances,  and  enumerates  the  scandals 
attributed  in  Germany  to  the  Church  of  Rome,  and 
scruples  not  to  tell  the  Pope  that  he  (Zecharias)  was 
charged  with  Simony  by  common  report.  Pope 
Zecharias  had  the  good  sense  not  to  be  offended 
with  our  Saint's  freedom  of  language.  In  a  dignified 
reply  he  refutes  some  of  these  charges  (more 
especially  the  one  against  himself),  and  bids  S. 
Boniface  not  to  be  too  ready  for  the  future  in 
believing  all  the  tales  that  were  told  him.  There 
was  no  breach  of  friendship  between  them  in  con- 
sequence of  this  correspondence.     On  the  contrary, 


^.  Boniface.  87 

the  Pope  took  an  early  opportunity  for  bestowing 
further  privileges  on  the  Church  in  Germany.  Thus 
this  little  controversy  terminated  well,  and  to  the 
credit  of  both  parties  engaged  in  it.  It  is  chiefly 
interesting  to  ourselves  in  the  evidence  it  supplies 
of  the  salutary  influence  which  was  exercised  by 
S.  Boniface  elsewhere  than  in  Germany.  Nor  shall 
we  be  wrong  in  believing  that  the  Papacy  itself 
was  influenced  by  one  who  was  most  devoted  to 
it. 

One  of  our  Saint's  most  important  acts  before  he 
resigned  his  position  in  Germany  was  the  foundation 
of  the  famous  Abbey  of  Fulda,  so  called  from  the 
name  of  the  stream  which  flows  hard  by.  In  this 
great  work  he  was  mainly  assisted  by  Prince 
Carloman,  who  granted  him  land  for  many  miles 
round  in  the  neighbourhood  of  the  proposed  Abbey. 
The  solitude  in  which  it  was  built  adjoined  the 
territories  of  the  Old  Saxons,  from  whose  incursions 
it  suffered  for  a  time.  Eventually  it  flourished 
greatly,  and  proved  a  principal  foundation  for  the 
spread  of  learning  and  religion  in  Germany — but 
this  took  place  after  S.  Boniface's  death.  The 
Abbey  was  not  even  completed  in  his  lifetime. 
During  the  greater  part  of  his  missionary  life,  S. 
Boniface  had  been  without  a  See  ;  when,  however, 
in  course  of  time,  the  organization  of  the  Church 
had  been  completed,  this  seemed  anomalous,  and 
steps    were   taken    for   assigning   him    a  metropolis. 


88  The  Missionary  Period. 

Cologne  was  at  first  proposed  ;  eventually,  however, 
this  idea  was  abandoned,  and  Mentz  (Mayence)  was 
selected.  It  thenceforth  became  the  principal  See  in 
Germany,  and  the  Bishops  of  Cologne,  Tongres, 
Worms,  and  Spires  were  made  subject  to  it.  And 
now  an  important  event  took  place,  which  altered 
materially  the  political  situation,  both  in  France  and 
Germany.  This  was  no  other  than  the  resignation 
of  his  share  in  the  Government  by  Prince  Carloman. 
This  pious  Prince,  out  of  pure  devotion,  left  the  rule 
of  the  country  in  the  hands  of  his  brother  Pepin,  and 
retired  from  the  world.'  This  event  led  to  important 
political  changes,  and  proved  the  occasion  of  a 
revolution  in  France,  in  course  of  which,  the 
Dynasty  of  the  Merovingian  Kings  was  brought  to 
a  close.  They  had  now  for  nearly  a  century  ceased 
to  govern    France,  and   retained   nought  of  royalty 

I  NOTE    ON    PRINCE    CARLOMAN. 

Carloman,  from  the  time  that  he  resigned  his  rank  in  the  world, 
conformed  himself  to  the  holy  profession  which  he  had  chosen. 
Subjecting  himself  to  the  usual  privations,  he  took  his  share  in  all 
the  ordinary  duties  of  the  cloisters,  tended  the  sheep,  served  in  the 
kitchen,  and  worked  like  a  day  labourer  in  the  garden.  In  this 
he  followed  the  example  of  some  of  our  English  Kings  under  similar 
circumstances. 

'  For  some  years  he  lived  in  an  Abbey  on  Mount  Soracte, 
which  he  had  himself  founded,  but  owing  to  its  proximity  to 
the  city,  the  Abbey  became  besieged  with  visitors.  To  avoid  this 
annoyance,  he  retired  to  S.  Benedict's  Abbey  on  Mount  Casino,  where 
he  lived  some  years  in  great  holiness  of  life.  His  death  took  place 
A.D.  755,  in  France,  at  Vienne,  where  he  had  been  sent  on  matters  of 
importance  by  the  authorities  of  his  Abbey. 


S.  Boniface.  89 

but  the  regal  title.  The  Franks,  tired  of  this 
anomaly,  now  took  steps  for  ending  it.  They 
deposed  Childeric,  the  last  of  the  Rois  Faineants, 
and  elected  Pepin  in  his  stead.  The  unfortunate 
Childeric  was  shorn  (according  to  the  custom  of  the 
age)  and  consigned  to  a  monastery.  But  an  obstacle 
was  met  with  which  was  not  expected.  This  was 
from  Pepin  himself,  who  hesitated  to  accept  the 
vacant  throne,  and  demanded  as  a  condition  of  his 
acceptance,  the  sanction  and  approval  of  the  Spirit- 
uality and  of  the  Church.  The  matter  was  referred 
to  the  Pope,  who  decided  that  the  name  and  title 
of  King  ought  to  go  with  its  real  power.  It  is  not 
the  place  here  to  discuss  (the  justice  or  injustice 
of)  this  decision,  or  the  revolutionary  elements 
contained  in  it  ;  it  must  suffice  to  say  that  it  was 
the  answer  universally  desired  by  the  Franks,  who 
received  it  with  great  rejoicings.  Pepin  now  laid 
aside  his  scruples,  and  accepted  the  proffered  dignity. 
His  coronation  took  place  shortly  afterwards  at 
Soissons,  A.D.  752,  where  he  was  consecrated  King  by 
S.  Boniface,  who  thus  took  part  in  the  inauguration 
of  the  Carlovingian  Dynasty,  which  did  so  much 
towards  shaping  the  character  of  the  Middle  Ages. 
And  now  the  time  was  come  when  S.  Boniface 
believed  that  he  might  retire  from  his  position  in 
Germany.  His  task  there  he  felt  had  been  accom- 
plished. Church  order  now  prevailed  where  before 
had  been  only  chaos  and  confusion.     The   country 


90  The  Missionary  Period. 

had  been  divided  into  Sees,  which  were  presided  over 
by  zealous  Bishops ;  it  was  studded  over  with  reHgious 
houses,  filled  with  good  and  earnest  men  and  women. 
The  supreme  government  was  in  the  hands  of  a 
Christian  ruler,  zealous  for  the  Faith,  ready  for  all 
good  works.  Under  these  circumstances  S.  Boniface 
felt  himself  justified  in  resigning  his  Archbishopric. 
And  this  he  greatly  desired  to  do.  Not  indeed 
because  he  was  weary  of  work,  and  craved  for  rest 
in  his  latter  days.  Nor  was  it  for  the  saintly  purpose 
of  preparing  himself  for  death  by  a  quiet  time  spent 
in  devotion  (a  common  custom  of  these  times).  The 
Saint  was  moved  by  none  of  these  motives.  It 
would  seem  rather  that  his  intensely  missionary 
mind  could  not  rest  in  peace,  so  long  as  there  were 
heathen  nations  within  his  reach,  which  might  be 
subjugated  to  Christ.  The  Fresons,  in  particular, 
allured  his  soul,  all  the  more  so  because  the  task 
of  their  conversion  had  proved  so  arduous.  They 
had  also,  it  may  be  remembered,  been  the  first 
object  of  his  missionary  zeal.  Most  of  this  high- 
spirited  race  had  been  now  converted,  but  there 
remained  yet  one  province  in  the  north  of  Friesland 
which  had  defied  the  efforts  of  the  Missionaries,  and 
which  clung  obstinately  to  idolatry.  S.  Boniface 
felt  within  himself  a  burning  desire  to  spend  his  last 
years  in  winning  it  to  the  Faith.  Before,  however, 
this  could  be  done,  he  felt  it  a  necessity  to  provide 
that  the  Church  in   Germany  should   not  suffer  by 


aN-TH&BATTLEFiELD- 


■  -^ 

Page  90. 


»S.  Boniface.  91 

his  withdrawal.  Nor  would  he  leave  unfriended  and 
uncared  for  the  English  Missionaries,  who,  in  re- 
sponse to  his  call,  had  done  such  faithful  service 
'n  Germany.  Most  of  these  men  were  serving  GOD 
in  great  poverty,  mainly  dependent  upon  himself  for 
their  absolute  necessities.  In  their  interests  he 
sought  and  obtained  leave  of  the  civil  and  spiritual 
rulers  to  nominate  his  own  successor  (a  privilege 
rarely  granted).  Taking  advantage  of  it,  he  selected 
Lullus,  one  of  his  ablest  English  Missionaries,  whom 
he  shortly  afterwards  consecrated  Archbishop  of 
Mayence.  Being  now  assured  that  his  flock  in 
Germany  would  be  left  under  the  care  of  a  shepherd 
in  whom  he  had  confidence,  he  severed  his  connection 
with  the  German  Church,  and  began  without  delay  to 
make  preparations  for  his  journey  into  Friesland. 
Provisions  were  purchased,  volunteers  for  the  mission 
enrolled,  and  tents  provided  for  their  accommodation. 
It  would  appear  that  S.  Boniface  had  a  strong 
presentiment  that  he  would  not  return  alive  from 
Friesland.  At  least,  it  is  certain  that  he  gave  S. 
Lullus,  before  he  left,  special  instructions  about  his 
funeral,  and  where  he  desired  his  body  to  be  interred. 
It  is  also  significant  that  he  ordered  a  shroud  to  be 
enclosed  in  the  package  which  contained  his  books 
and  relics.  When  all  was  ready,  the  missionary 
party  embarked  in  boats,  and  passed  down  the 
Rhine.  S.  Boniface  had  a  goodly  company  with 
him  ;  one  bishop,  Eoban,  who  was  to  be  his  coadjutor 


92  The  Missionary  Period, 

in  the  Mission,  and  afterwards  to  have  the  See  of 
Utrecht.  There  were  also  three  Priests,  and  as  many 
Deacons.  The  rest  of  the  party  were  monks,  clerks, 
and  lay-attendants.  As  soon  as  they  had  reached 
the  marshy  flats  of  Upper  Friesland  they  began 
their  labours,  landing  at  various  opportune  places 
to  preach  to  the  people.  It  is  not  a  little  remarkable 
that  they  nowhere  met  with  any  opposition.  On  the 
contrary,  the  people  seemed  very  friendly,  and  more 
than  ordinary  success  attended  their  efforts  for  their 
conversion.  So  they  passed  through  the  country  to 
Dockum,  which  is  on  the  north  coast  of  Friesland. 
Here  S.  Boniface  determined  to  make  some  little 
stay,  and  he  appointed  a  day  when  all  his  new 
converts  (which  were  some  thousands  in  number) 
should  gather  together  for  their  Confirmation.  This 
day  was  looked  forward  to  with  the  happiest 
anticipations,  and  the  intermediate  time  was  spent 
in  making  preparations  for  the  accommodation  of 
the  multitudes  expected.  When  the  day  at  last 
arrived,  the  sun,  we  are  told,  rose  with  more  than 
usual  brilliance.  Everything  seemed  to  betoken  a 
day  of  peace  and  happiness.  Suddenly,  however,  a 
loud  and  heavy  tramp  of  feet  was  heard  in  the 
distance.  The  Missionaries  supposed  at  first  that 
this  was  caused  by  their  expected  friends,  but  soon 
it  became  known  that  a  hostile  armed  force  was 
approaching  with  threatening  gestures.  The  attend- 
ants, who  had  accompanied  the  Missionaries,  began 


5.    BONIFACE. 


Page  93. 


S.  Boniface.  93 

to  fortify  the  tents,  and  to  arm  themselves  for  the 
defence  of  the  Missionaries,  but  this  the  Saint  would 
not  allow,  and  absolutely  forbade  the  use  of  arms. 
His  last  moments  were  spent  in  earnest  exhortation 
to  his  companions  not  to  flinch  from  suflering,  and, 
if  need  be,  to  die  for  the  sake  of  their  religion. 
It  was  not  long  before  the  barbarians  were  upon 
them.  The  unresisting  attitude  of  the  Missionaries 
aroused  in  them  no  qualms  or  thoughts  of  mercy  ; 
they  began  at  once  their  work  of  butchery,  and 
ceased  not  until  they  had  put  the  whole  of  them  to 
death.  That  accomplished,  they  rushed  into  the 
tents,  where,  it  is  said,  they  expected  to  find  valuable 
stores  of  treasure  from  the  spoil  of  their  victims. 
Their  disappointment  was  great  when  they  discovered 
only  the  remainder  of  the  provisions,  brought  for  the 
use  of  the  Missionaries,  and  some  closed  up  packages. 
Over  these  they  quarrelled  among  themselves,  and 
not  a  few  lives  were  lost  in  their  anxiety  to  secure 
them.  When  at  last  these  packages  were  opened, 
and  found  to  contain  nothing  but  books,  MSS., 
and  relics,  their  rage  and  disappointment  knew  no 
bounds.  In  their  fury  they  tossed  them  about,  some 
into  the  river,  others  into  the  marshes  and  adjoining 
woodland.  Not  a  few  of  these  books,  &c.,  were 
afterwards  recovered,  and  were  treasured  up  with 
love  and  affection  by  the  Christians  in  Friesland  and 
Germany.  One  of  the  most  interesting  was  a  volume 
of  the  Gospels,  which  S.  Boniface  carried  about  with 


94  The  Missionary  Period. 

him  on  his  journeys,  and  which,  it  is  believed,  was 
transcribed  by  his  own  pen.  The  cover  of  this  book 
when  found  was  cleft  with  a  great  gash  (though  the 
inside  writing  had  escaped  injury).  It  is  believed 
that  the  Saint  had  this  book  in  his  hand  when  the 
infidels  came  upon  him,  and  that  it  received  the  first 
blow,  which  was  intended  to  cleave  his  scull.  This 
book  (with  another  which  was  stained  with  his  blood)' 
was  preserved,  with  other  relics  of  our  Saint,  in 
Fulda  Abbey,  and  they  are  said  to  be  there  to  this 
day. 

Tidings  of  the  catastrophe  which  had  befallen 
S.  Boniface  and  his  companions,  spread  quickly 
through  the  country,  and  the  Christians  gathered 
from  all  parts  to  Dockum.  King  Pepin  also  heard, 
with  the  utmost  indignation,  of  this  outrage  on  one 
whom  he  loved  so  dearly,  which  he  also  resented 
as  an  act  of  rebellion  against  his  own  authority. 
He  sent  an  army  into  the  province  from  which  the 
aggressors  came,  and  exacted  of  it  a  severe  retribu- 
tion, and  many,  it  is  to  be  feared,  suffered  who  had 
no  part  in  this  outrage.  It  is  a  pleasanter  task  to 
record  the  intense  sorrow  which  was  felt  for  the 
death  of  S.  Boniface,  and  the  universal  veneration  in 
which  his  memory  was  held.  Those  who  arrived 
first  at  the  scene  of  his  martyrdom  occupied  them- 
selves in   recovering  the  bodies  of  the  Missionaries. 

I  The  book  which  is  stained  with  S.  Boniface's  blood  is  a  work  of 
S.  Ambrose  on  the  advantage  of  death. 


S.  Boniface,  95 

The  greater  part  of  these  they  buried  on  the  spot, 
but  the  bodies  of  S.  Boniface  and  thirteen  others 
they  reserved  for  burial  elsewhere.  These  they 
transported  with  them  to  Utrecht,  and  buried  them 
there.  But  a  sacred  rivalry  soon  sprang  up  for  the 
possession  of  the  Saint's  body.  Archbishop  Lullus 
claimed  it  for  Mayence,  the  See  of  the  martyred 
Saint.  Sturmi,  Abbat  of  Fulda,  put  in  a  juster 
claim  for  that  Abbey  on  the  ground  that  the  Saint 
himself  had  declared  his  wish  to  be  buried  there. 
In  the  meantime  the  citizens  of  Utrecht  were  in 
possession,  and,  moreover,  had  obtained  a  grant  in 
their  favour  from  King  Pepin.  The  strife  became 
so  hot  that  at  one  time  there  were  grounds  for 
fearing  it  would  lead  to  a  recourse  to  arms. 
Fortunately  this  was  averted  by  the  intervention,  it 
is  said,  of  more  than  one  miracle  in  favour  of  Fulda, 
which  certainly  had  the  justest  claim.  When  once 
this  weighty  point  had  been  decided,  rivalry  and 
discord  ceased,  and  all  parties  united  in  doing  their 
utmost  to  make  the  translation  of  the  Saint's  body 
to  Fulda  as  honourable  as  possible.  A  long  fleet 
of  boats  attended  its  passage  up  the  Rhine,  and 
when  the  river  had  to  be  left,  and  the  body 
transported  overland,  the  inhabitants  for  miles  round 
joined  the  procession,  assisting  in  the  hymns  and 
other  devotions.  When  these  left,  because  they 
could  go  no  further,  their  places  were  taken  by  as 
many    more    from    the   immediate    locality   through 


g6  TJie  Missionary  Period. 

which  the  cortege  was  passing.  Wheresoever  the 
body  rested,  whether  at  night,  or  during  the  mid-day 
heat,  a  Church  was  built  on  the  spot,  in  honour  of 
the  martyr.  With  such  devotional  rejoicings  (as 
though  in  triumph)  was  the  body  borne  to  Fulda, 
and,  as  the  Abbey  was  not  yet  completed,  it  was 
buried  temporarily  in  the  porch  of  the  unfinished 
Church.  Eventually  it  lay  in  front  of  the  High 
Altar,  and  in  course  of  time  the  body  of  his  beloved 
niece,  S.  Lioba,  and  that  of  his  devoted  disciple  S. 
Sturmi,  were  placed  on  either  side  of  it.  S.  Boniface 
was  martyred  on  the  5th  of  June,  A.D.  754,  in  the 
seventy-fifth  year  of  his  age.  He  had  spent  forty 
years  of  his  life  in  missionary  work,  thirty-four  and  a 
half  as  a  Bishop. 

Our  Saint  lived  in  an  age  in  which  the  condition 
of  the  Church  differed  widely  from  that  of  our 
own  day.  In  the  early  ages  of  the  Church,  Rome 
had  proved  herself  a  stronghold  of  orthodoxy  against 
prevailing  heresies.  She  was  oftentimes  a  place  of 
refuge  for  victims  of  oppression  in  their  own  countries. 
Nor  had  those  evils  developed  which  eventually 
brought  our  forefathers  into  collision  with  her.  On 
the  contrary,  the  kindliest  relations  existed  at  the 
time  when  S.  Boniface  lived  between  the  English 
and  the  Roman  Churches.  Under  these  circum- 
stances S.  Boniface  is  no  example  to  ourselves  in 
his  attitude  to  the  Papal  See.  It  is  as  a  Saint  and 
as  a  Missionary  that  he  commands  our  admiration, 


6\  Boniface.  97 

our  love  and  veneration.  Called  by  GOD  to  be  His 
instrument  in  bringing  great  nations  to  His  service, 
he  followed  the  Divine  Voice  whithersoever  it  led 
him,  regardless  of  his  own  private  interests.  And 
(we  have  seen)  how  it  led  him  to  that  part  of  the 
world  which  was  to  be  the  sphere  of  his  future 
labours.  There  he  thenceforth  devoted  his  energies, 
his  powers  of  mind  and  body,  to  the  task  thus  marked 
out  for  him,  and  GoD  blessed  his  labours  with  the 
wonderful  success  recorded  in  these  pages.  Utterly 
free  from  the  taint  of  ambition,  S.  Boniface  attained 
to  a  power  and  a  dignity  which  the  most  ambitious 
man  might  have  envied.  "  Kings  and  Queens," 
taught  by  him,  "  became  nursing  fathers  and  nursing 
"  mothers  of  the  Church."  His  voice  was  listened  to 
and  obeyed  by  the  rulers  of  the  great  kingdoms  of 
Europe.  Yet,  amid  all  these  triumphs  for  Christ, 
he  lived  a  life  of  daily  self-denial,  as  one  who  believed 
in  his  inmost  heart  that  it  is  a  greater  glory  to  suffer 
for  Christ  than  to  do  wonders  in  His  Name.  His 
martyrdom,  therefore,  in  Friesland  was  but  the 
fitting  conclusion  of  his  missionary  life.  It  set  also 
the  seal  to  his  successes,  and  has  invested  his  name 
with  a  halo  and  a  glory  which  will  make  it  for  ever 
a  power  for  good  in  the  Church,  a  holy  incentive  to 
Christians  in  every  age,  to  follow  his  example  and 
missionary  zeal  and  self-devotion. 

It   has    pleased    GOD   of    His   great    goodness    to 
re-awaken    missionary   zeal   in    our   own    Church    in 

H 


98  The  Missionary  Period. 

these   latter  days,  and   now,  as   of  old,   many  sons 

and  daughters  go  forth  to  spend  their  lives  in  labours 

for  Christ.     It  is  a  sign  and  an  assurance  that  "  GoD 

"  is  with  us  of  a  truth."     But  what  need  is  there  not 

that  we  should,  as  a  nation,  remember  the  obligations 

which  Christ  has  laid  on   His  Church  ?     Yet  how 

vast  a  part  of  the  world   for  which   He   died   is  in 

ignorance  of  His   Name  and   love.     Yet  how  many 

millions  of  our  own  fellow-countrymen,  in  India  and 

elsewhere,    are   the   slaves    of    idolatry.       To    some, 

indeed,  the  idea  of  the  conversion  of  the  world  may 

appear  a  dream  and  an  impossibility.     But  such  it 

can  never  be  regarded  by  the  eye  of  faith  ;  nor  that 

thought  impossible  which  GOD  has  commanded.     On 

the    contrary,    the    glorious    successes    of     Church 

Missions  in  past  ages  are  a  pledge  and  an  assurance 

of  those  which  are  to  come.     There  seems  to  be  no 

reason,  in  the  nature  of  things,  why  the  Gospel,  which 

is    fitted    for   the   needs   of  the   whole   human   race, 

should   not   be  universally  accepted  by  it.     In   any 

case,  Christ  has  laid  this   burden  on  the  Church, 

that  she   shall   complete  the  task  of  evangelization 

which  He  Himself  commenced.     All  who  share  in 
the    benefits  of    Christianity  are  tied    to    this  duty. 

All  may  do  something  towards  it !     How  much  may 

be  done  by  a  single  individual  may  be  seen  in  this 

sketch  (most  imperfect  though  it  be)  of  the  life  of 

S.  Boniface. 


6".  Boniface.  99 

Churches  were  dedicated  to  S.  Boniface,  and  Festivals  held  in  his 
honour,  from  the  time  of  his  death,  not  only  in  Germany,  but  also  in 
France,  England,  and  other  countries.  On  the  site  of  his  martyrdom 
an  immense  mole  of  earth  was  raised  to  keep  out  inundations  of  the 
sea  ;  and  on  the  top  of  this  mole  a  Church  was  built  and  dedicated  to 
him.  The  ground  adjoining  was  a  salt  marsh,  and  there  was  a  great 
dearth  of  fresh  water.  It  happened  one  day  that  a  horse,  feeding  by 
this  mole,  struck  his  foot  so  fast  into  the  marsh  that  he  could  not 
withdraw  it.  When  at  last  it  was  extricated,  a  fine  fountain  of 
excellent  fresh  water  burst  from  the  spot,  and  continued  to  flow.  It 
was  known  in  the  old  writer's  time  as  S.  Boniface  spring. 

A  curious  old  tradition  was  handed  down  to  later  times  that  the 
posterity  of  the  men  who  murdered  the  Saint  might  always  be  known 
by  their  having  a  patch  of  white  hair  on  their  foreheads. 


MEDLEVAL    DISCIPLINE. 

If  a  Priest  disgraced  himself  by  an  act  of  immorality,  he  was  flogged 
first,  and  then  kept  in  prison  on  bread  and  water  for  the  space  of  two 
years. 

Clerks  and  Monks  were  flogged  three  times,  but  detained  in  prison 
only  one  year. 

Nuns  were  also  flogged  and  shaven. 

Parricides,  who  submitted  to  penance,  were  expected  to  fast  three 
days  in  the  week,  to  abstain  from  flesh  and  wine — and  even  so,  were 
not  admitted  to  the  Holy  Communion  until  their  last  illness. 


Ordinations  were  already  confined,  as  a  rule,  to  the  four  Ember 
Weeks.  The  following  persons  were  disqualified  from  receiving 
Priest's  Orders  : — 

I. — Bigamists. 

2. — Illiterate  men. 

3. — Those  who  were  maimed  in  any  part  of  their  body. 

4. — Penitents  (such  probably  as  had  been  put  to  open  penance). 

5.  —  Criminals. 

6. — All  Africans. 
The  explanation  of  the  reason  why  Africans  were  excluded  is  said  to 
have  been   the   dread   of  the    Manichoean    Heresy,   which  was  very 
prevalent  in  Africa  at  this  time. 


lOO  The  Missionary  Period. 

In  accordance  with  the  new  discipline,  introduced  by  S.  Boniface 
into  Germany,  Clergy  in  the  higher  Orders  were  not  allowed  to 
accompany  an  army  on  campaign,  except  only  for  spiritual  purposes. 
For  these  purposes  one  or  two  Bishops  with  their  chaplains  were  selected 
to  accompany  an  army  on  campaign,  in  order  that  they  might  conduct 
Services,  hear  the  confessions  of  the  soldiers,  and  prepare  such  as  were 
dying  for  their  departure. 

By  the  new  regime,  hunting-dogs  and  hawks  were  forbidden  to  be 
kept  by  Bishops  and  Priests. 


Baptism  was  still  confined,  as  a  rule,  to  Easter  and  Whitsuntide, 
and  not  administered  at  other  times  except  only  to  sick  persons,  whose 
recovery  was  doubtful. 

Persons  who  had  been  baptized  by  heretics,  if  the  usual  conditions 
had  been  observed,  were  not  re-baptized,  but  confirmed. 


THE   KING'S    EVIL. 

Pope  Zecharias  gives  S.  Boniface  much  advice  on  the  treatment  of 
those  who  were  subject  to  the  King's  Evil,  Animals  tainted  with  it 
were  to  be  destroyed.  Human  sufferers  were  to  live  apart  from  their 
fellow-men,  and  not  to  be  allowed  to  enter  Churches.  We  may  gather 
from  this  that  Leprosy,  rather  than  Scrofula,  was  then  termed  the 
King's  Evil,  and  also  that  that  name  did  not  originate,  as  is  usually 
supposed,  with  S.  Edward  the  Confessor. 


5.    Wigbert.  lOi 


ABBAT. 

A.D.   747. 


S.  Wigbert  was  a  monk  in  the  West  of  England, 
when  he  received  an  invitation  from  S.  Boniface  to 
join  him  in  Germany.  Though  somewhat  advanced 
in  years  he  responded  to  the  invitation,  and  went 
to  Germany  about  A.D.  735.  Well  versed  in 
literature  (above  all,  in  the  study  of  the  Holy 
Scriptures),  he  was  also  a  man  of  confirmed  piety 
and  of  self-discipline,  and  so  was  admirably  suited 
for  training  others  in  the  same.  S.  Boniface  made 
him  Abbat  of  Fritzlar,  where  he  raised  his  Com- 
munity to  a  high  state  of  perfection,  and  when  he 
was  transferred  by  that  Saint  to  Ordorf  (Erfurt),  he 
was  equally  successful  there.  In  his  latter  years 
he  retired  to  Fritzlar,  where  he  spent  his  last  days 
in  much  devotion.  It  is  recorded  of  him  that,  in 
spite  of  his  many  infirmities,  he  would  not  in  his 
old  age  relax  the  severities  to  which  he  had  accus- 
tomed himself  in  early  life.  He  died  before  S. 
Boniface,  and  was  buried  at  Fritzlar.     His  remains 


I02  The  Missionary  Period. 

were  eventually  translated  to  Hersfield,  where  a 
magnificent  tomb,  with  a  ciborium  enriched  with 
gold  and  jewels,  was  erected  in  his  memory.  The 
numerous  miracles  recorded  in  connection  with  his 
relics  bear  witness  to  the  high  estimation  in  which 
he  was  held  in  the  country  of  his  adoption. 


S.  Burkard.  1 03 


FIRST  BISHOP  OF  WURZBURQ. 

A.D.  751. 


S.  Burkard  was  another  English  Missionary  who 
went  out  to  Germany  to  assist  S.  Boniface.  When 
that  Saint  reorganized  the  Church  in  Bavaria,  he 
selected  Burkard  for  the  new  See  of  Wurzburg  in 
Franconia.  When  Burkard  arrived  there,  it  came 
to  his  ears  that  certain  Missionaries  (who  had 
preceded  him  some  thirty  years)  had  been  slain  in 
Wurzburg,  and  buried  under  the  ruins  of  the  house 
in  which  they  had  lived.  This  report  turned  out  to 
be  true.  These  Missionaries  had  come  from  lona. 
Their  chief,  Kilian,  a  Bishop  of  great  eloquence, 
had  made  many  converts  in  Wurzburg,  among 
whom  was  Earl  Gosbert,  the  ruler  of  the  province. 
The  story  of  their  martyrdom  is  not  without  interest. 
Earl  Gosbert,  before  his  conversion,  had  married  a 
lady  within  the  forbidden  degrees,  and  the  Bishop 
called  upon  him  to  renounce  a  marriage  not  allowed 
by  his  new  religion.  The  Earl  hesitated  long,  but 
at  last  promised  that  he  would  do  what  the  Bishop 


I04  TJie  Missionary  Period. 

required  when  he  returned  from  a  military  expedi- 
tion which  he  was  undertaking.  This  came  to  the 
ears  of  the  lady,  who  was  infuriated  by  the  tidings. 
She  hired  some  ruffians  to  murder  the  Missionaries 
before  the  day  of  the  Earl's  return.  These  men 
broke  into  the  house  in  which  they  lived,  massacred 
them  all,  and  buried  their  bodies  under  the  pavement, 
after  which  they  made  a  ruin  of  the  house.  S. 
Burkard  was  at  this  time  intending  to  build  a 
Cathedral  on  the  top  of  Mount  S.  Mary  (a  lofty 
eminence  in  the  neighbourhood),  which  had  come 
into  his  possession  by  the  liberality  of  the  Lady 
Immina,  a  near  relation  of  the  late  Earl  Gosbert. 
Thither  he  translated  with  the  utmost  honour  the 
remains  of  the  martyred  Missionaries.  Eventually 
the  building  a  Cathedral  on  such  a  precipitous  site 
proving  too  arduous  an  undertaking,  the  Bishop 
changed  his  plans,  and  built  his  Cathedral  in  the  city 
of  Wurzburg,  over  the  site  of  the  house  in  which  the 
Missionaries  had  been  slain.  As  soon  as  this  had 
been  accomplished,  he  retranslated  their  remains, 
and  dedicated  the  new  Cathedral  in  their  honour. 
S.  Burkard  is  said  to  have  been  a  man  of  bright, 
cheerful  countenance,  and  of  gentle,  persuasive 
eloquence.  He  was  much  beloved  in  his  new 
country,  and  held  in  high  esteem  among  the  people. 
Among  those  who  valued  him  most  was  King  Pepin. 
The  nobles  also  held  him  in  great  respect,  which  they 
shewed   by  the    large   possessions  which   they  gave 


5.  Btirkard.  105 

him.  By  this  means  the  new  See  of  Wurzburg 
became  amply  endowed.  His  episcopate  was  not 
a  long  one  ;  he  died  before  S.  Boniface,  when  he  had 
been  Bishop  about  ten  years.  His  last  days  were 
spent  at  Hohenburg,  where  he  died  on  the  2nd  of 
February,  A.D.  751.  He  was  buried  in  his  new 
Cathedral,  close  by  the  shrine  of  S.  Kilian,  and  there 
to  this  day  his  pastoral  staff  is  shewn.  It  is  said  to 
be  of  elderwood.  The  present  Cathedral  itself  is 
probably  his  work.  His  relics  were  eventually 
translated  to  Mount  S.  Mary,  on  which  he  had  built 
a  Church  and  Abbey. 


The  writer  of  S.  Burchard's  Life  gives  the  following  remarkable 
account  of  the  low  estate  into  which  the  Kings  of  France  (the  Rois 
Faineant)  had  fallen  in  his  time  :  — 

"  They  sat  indeed  on  the  throne,  with  flowing  locks  and  long  beards, 
**as  if  they  had  been  rulers,  and  they  received  ambassadors  from 
"various  parts  of  the  world,  and  returned  them  answers,  but  only 
"  such  as  were  dictated  to  them.  Possessed  only  of  the  mere  title  of 
"Kings,  and  a  mean  stipend,  such  as  the  Mayor  of  the  Palace  chose 
"to  allow  them,  they  had  no  property  of  their  own,  but  one  villa,  and 
"  that  a  poor  one,  which  they  made  their  home,  and  in  which  they 
"  lived  with  their  family  and  dependents.  When  they  had  occasion  to 
"  make  a  journey,  they  travelled  on  a  Wagon  (Carpentum)  drawn  by 
"  bullocks,  with  a  herdman  for  their  coachman,  as  country-people  are 
*' accustomed  to  do.  So  they  came  to  the  annual  Parliament  (held 
"  always  on  the  kalends  of  May)  for  discussing  the  affairs  of  the  nation. 
"  Seated  there,  as  Presidents,  they  made  and  received  salutations,  and 
"  that  done,  returned  home  and  remained  there,  whilst  the  disposition 
"  of  affairs  and  administration  of  the  kingdom  was  left  to  the  Mayor  of 
"  the  Palace." 


io6  The  Missionary  Period. 


S.  Hfcftartr. 

Circa  722. 


S.  Richard  is  chiefly  memorable  as  the  father  of  a 
remarkable  family  of  Saints — SS.  Willibald,  Winibald, 
and  Walburge,  who,  all  of  them  also,  were  renowned 
for  their  missionary  zeal  and  labours.  Of  the  Saint 
himself  we  know  very  little,  except  that  he  was  a 
man  of  high  rank  in  the  west  of  England.  In  his 
foreign  epitaph  he  is  styled  indeed  "  the  King  of 
England,"  but  this  epitaph  is  full  of  inaccuracies,  and 
wholly  unreliable.  He  married,  it  would  appear,  the 
sister  of  S.  Boniface,  a  lady  of  great  piety.  Having 
trained  up  his  children  to  the  best  of  his  power  in 
holy  ways,  S.  Richard  was  himself  led  on  by  them  in 
his  latter  days  to  greater  devotion.  Accordingly, 
when  his  two  sons  abandoned  home  in  order  to  live 
a  life  of  pilgrimage  abroad,  S.  Richard  joined  them, 
regardless  of  the  hardships  and  dangers  which  at 
this  time  such  a  life  involved.  The  three  travelled 
together  on  foot  through  France,  on  their  way  to 
Rome,  visiting  the  shrines  of  the  Saints  which  lay  in 
their  way.  The  fatigues  of  the  journey  and  its 
discomforts    proved    too     much     for     S.     Richard's 


S5.    WILLIBALD,  RICHARD,    AND   WINIBALD. 


Page  1 06. 


vS.  Richard.  107 

strength.  He  fell  ill  at  Lucca  in  Tuscany,  and 
died  there.  His  sons  buried  him  in  Lucca,  near  the 
tomb  of  S.  Frigidian.  The  Italians  held  his  memory 
in  great  reverence.  They  built  a  Church  over  his 
remains,  and  observed  an  annual  festival  in  his 
honour.  His  epitaph,  which  was  evidently  composed 
by  some  one  wholly  unacquainted  with  English 
history,  may  still  be  seen  in  Lucca. 


io8  The  Missionary  Period. 


ABBAT. 

A.D.  761. 


WiNlBALD  was  S.  Richard's  youngest  son  ;  he  was 
only  nineteen  when  he  accompanied  his  father  and 
brother  in  their  pilgrimage  abroad.  After  his  father's 
death  in  Lucca,  he  went  on  to  Rome  with  his  brother 
Willibald.  Here  in  the  following  spring  they  were 
both  seized  with  malarial  fever.  The  attack  was 
severe,  and  lasted  long,  but  eventually  they  recovered. 
S.  Benedict's  famous  Abbey  on  Mount  Casino  (which 
had  been  desolated  by  the  Lombards,  and  had  since 
been  left  in  ruins)  was  at  this  time  being  restored. 
S.  Winibald  interested  himself  greatly  in  the  restora- 
tion, and  became  so  attached  to  the  place,  that  he 
desired  to  make  it  his  home,  and  accordingly  sought 
admission,  and  became  a  member  of  it.  Here  he 
remained  about  seventeen  years,  when  he  received 
an  urgent  appeal  from  his  uncle,  S.  Boniface,  to  come 
and  help  him  in  Germany.  S.  Winibald  did  not  dare 
to  turn  a  deaf  ear  to  this  call,  and  soon  after,  with 
the  full  sanction  of  his   Abbat,   left   Mount    Casino 


S.    \  Vint  bald.  109 

with  one  or  two  companions.  The  party  travelled  on 
foot  over  the  Alps,  with  an  ass  to  carry  their  books 
and  supplies.  In  Germany  they  were  received  with 
the  greatest  joy  by  S.  Boniface,  who  kept  his  nephew 
with  him  for  a  short  time  of  study  and  prayer,  and 
then,  having  first  ordained  him  Priest,  sent  him  into 
Thuringia.  Here  Winibald  proved  himself  an  excel- 
lent Missionary,  as  he  did  also  in  Bavaria,  whither 
he  was  after  a  time  transferred  by  his  uncle.  "Mighty 
"in  the  Scriptures"  (like  Apollos  of  old),  and  an 
eloquent  preacher,  he  waged  perpetual  warfare  against 
the  vices  and  errors  of  his  day.  Nor  would  he  spare 
any  delinquent,  however  rich  or  powerful  he  might 
be  ;  and  this  he  did  at  no  slight  risk  of  his  own  life. 
In  other  respects  he  was  the  gentlest  of  men,  winning 
the  love,  even  of  his  enemies,  by  his  forbearance, 
patience,  and  humility.  The  Duke  of  Bavaria,  Odilo, 
greatly  loved  him,  and  seemed  to  take  a  pleasure  in 
putting  into  his  possession  vast  estates  of  land  for 
Church  purposes.  S.  Winibald  exercised  a  wonderful 
influence  over  the  young,  whom  he  attracted  to 
himself.  Many  of  his  young  converts  greatly  desired 
to  live  under  his  personal  guidance.  S.  Winibald 
thought  it  best  to  comply  with  their  wishes,  and 
made  his  plans  for  building  an  Abbey  at  Metz.^ 
On  further  consideration  this  site  was  abandoned. 
It  was  deemed  advisable  to  go  further  from  the 
haunts  of  men,  and  by  S.  Boniface's  advice,  Heiden- 

'  Metz  was  at  this  time  the  great  Emporium  for  the  wine-trade. 


1 10  TJie  Missionary  Period. 

heim  was  selected,  then  a  solitary  waste  of  scrub  and 
wood.  He  proceeded  thither  with  his  companions, 
each  with  axe  in  hand.  They  cleared  the  scrub, 
hewed  down  the  trees,  and  with  the  timber  erected 
with  their  own  hands  a  Church  and  Abbey.  This 
Abbey  prospered  greatly  under  his  rule.  His  sister, 
S.  Walburge,  joined  him  before  long  at  Heidenheim, 
where,  in  a  contiguous  Abbey,  she  formed  a  Com- 
munity of  Nuns. 

S.  Winibald  still  continued  his  missionary  labours 
in  the  neighbouring  country,  so  far  as  he  was  able,  but 
his  health  was  fast  breaking.  He  had  been  an  invalid 
from  his  youth,  and  his  increasing  infirmities  warned 
him  that  his  end  was  approaching.  He  still  retained 
his  love  for  Mount  Casino,  and  had  a  longing  desire 
to  end  his  days  there.  With  this  view  he  sought  and 
obtained  the  necessary  permission  for  his  re-admis- 
sion. However,  when  he  found  how  distasteful  his 
departure  would  be  to  S.  Boniface,  and  also  to  the 
members  of  his  own  Community  (who  were  incon- 
solable at  the  thought  of  losing  him),  he  gave  up  his 
own  wishes,  and  relinquished  all  thought  of  leaving 
Heidenheim.  After  a  time  he  became  so  weak  that 
he  could  not  leave  his  chamber,  even  to  go  to  Church. 
He  caused,  therefore,  an  Altar  to  be  placed  in  his 
room,  at  which  he  celebrated  as  often  as  he  was  able. 
Thus  he  continued  until  the  day  of  his  death,  which 
took  place  on  the  14th  before  the  kalends  of  January, 
A.D.  761,  when  he  was  sixty  years  of  age  (having 


5.    W in  t  bald.  ill 

been  Abbat  ten  years).  He  was  buried  in  the 
Church  at  Heidenheim.  A  tomb  of  marvellous 
structure,  adorned  with  gold,  silver,  and  jewels,  was 
constructed  over  his  remains. 

The  story  of  S.  Winibald's  life  reminds  us  how 
much  may  be  done  by  those  who  are  weak  in  health. 
S.  Winibald  was  an  invalid  from  his  childhood,  yet 
he  exercised  a  marvellous  influence  for  good  where- 
ever  he  lived,  whether  in  his  own  country,  or  in  Italy, 
or  in  Germany.  Nor  is  this  a  solitary  or  exceptional 
instance.  Examples  of  the  same  kind  may  be  found 
in  every  age.  Gregory  the  Great,  the  master  mind 
of  his  times,  the  shaper  of  succeeding  ages,  was  a 
great  sufferer  from  ill-health,  as  also  was  our  own 
famous  Hero-King,  Alfred.  These,  and  innumerable 
instances  recorded  in  the  annals  of  the  Church,  shew 
what  may  be  done  by  those  who,  having  no  strength 
of  their  own,  find  in  GOD  a  remedy  for  their  weakness, 
and  become  vehicles  of  His  grace  for  the  spiritual 
benefit  of  others. 


1 1 2  The  Missionary  Period. 


PILGRIMAGES. 


The  devotion  of  our  forefathers  had  a  passionate 
tendency  to  shew  itself  in  pilgrimages — a  form  of 
devotion  which  has  fallen  into  disrepute  among 
ourselves,  and  which  perhaps  we  regard  with 
suspicion.  It  is  certain,  however,  that  the  original 
idea  sprang  from  the  highest  motives.  Pilgrimage 
was  occasionally  for  life,  and  consequently  involved 
(and  was  chosen  because  it  involved),  the  surrender 
of  home  and  friends,  and  a  life  of  exile,  for 
Christ's  sake,  in  some  foreign  land.  Some  of 
our  best  missionaries  in  early  times  were  pilgrims 
of  this  class,  who  proved  of  inestimable  value  in 
the  countries,  and  to  the  people,  among  whom 
they  went  to  dwell.  Such  a  form  of  devotion  would 
be  but  limited.  Pilgrimage,  in  its  usual  meaning, 
was  only  for  a  time,  and  merely  involved  a 
devotional  visit  to  some  religious  centre.  Such 
pilgrimages  were  possible  to  all  classes  of  people, 
and  were  very  popular.  Many  contented  them- 
selves with  undertaking  a  journey,  in  order  to 
worship  at  some  famous  shrine  in  their  own  country. 
Others  were  drawn  to  a  great  distance,  even  to  the 


Pilgrimages.  113 

Holy  Land  ;  but  the  central  point  of  fascination  w*as 
Rome,  and  thither  flowed  the  great  stream  of 
pilgrims,  eager  to  behold  the  citadel  of  the  world, 
the  burial-place  of  the  great  Apostles,  SS.  Peter 
and  Paul.  Kings,  Bishops,  Clergy,  laymen,  men, 
and  women  of  all  ranks,  made  their  way  there, 
careless  of  the  hardships  they  incurred  in  the 
journey,  the  dangers  they  were  exposed  to  from 
the  inclemency  of  the  weather,  and  the  still  greater 
risks  from  the  merciless  banditti,  who  infested  the 
Alps,  and  spared  none  who  fell  into  their  hands. 
It  may  be  questioned  by  some  how  much  of  this 
mediaeval  devotion  arose  from  pure  religion.  Not 
all,  certainly.  Mixed  motives  mingle  largely  in 
the  springs  and  under-currents  of  all  popular 
movements,  whether  religious  or  not,  and  this 
formed  no  exception.  We  know  from  contem- 
porary records  that  some  of  these  pilgrims  did 
not  return  home  better  for  their  travels.  Not  a 
few  of  the  more  incautious  fell  a  prey  to  the 
temptations  which  they  met  in  their  journey. 
But  is  it  just  to  judge  any  religious  movement, 
or  revival,  by  what  may  be  called  its  failures? 
Might  not  Christianity  itself  be  condemned  by 
such  a  process?  There  is  no  reason  to  doubt 
that  pilgrimages  were  edifying  to  those  who  under- 
took then  sincerely,  and  it  is  certain  that  the 
home-country  derived  no  little  benefit  from  the 
custom    in   an    age  when    there  was   no  temptation 


114  ^/^^  Missionary  Period, 

to  travel  abroad.  Pilgrimage  supplied  the  necessary- 
stimulus.  The  pilgrims,  though  they  went  not  for 
that  object,  could  not  but  be  struck  with  the  beauty, 
even  when  in  ruins,  of  the  magnificent  cities 
through  which  they  travelled.  Their  eyes  were 
enchanted  with  the  treasures  of  art  which  they 
beheld  in  the  imperial  city.  Returning  home  they 
naturally  sought  to  introduce  there  what  they  had 
admired  abroad.  It  is  said  that  most,  if  not  all 
of  the  improvements  made  in  England  before  the 
conquest  were  due  to  the  observation  and  the 
industry  of  pilgrims. 


5.    Willibald.  115 


BISHOP    OF    AYCHSTADT. 

A.D.  ^^^^ 


Willibald  was  S.  Richard's  eldest  son.  When  he 
was  a  child  about  three  years  old  he  sickened,  and 
his  illness  proved  so  serious  that  he  seemed  at  the 
point  of  death.  His  parents,  filled  with  grief,  carried 
him  out  of  doors  to  a  great  cross  in  front  of  their 
house,  where  they  were  wont  to  say  their  daily  prayers.^ 
There  they  laid  him  down,  and  made  earnest  suppli- 
cation to  God  that  his  life  might  be  spared,  vowing 
that  if  their  prayers  were  granted,  "  he  should  be 
"  given  to  the  LORD  all  the  days  of  his  life."  Their 
prayer  was  granted,  the  child  recovered,  and  his 
parents,  true  to  their  obligation,  placed  him,  as  soon 
as  his  age  allowed  of  it,  in  Waltheim  Abbey.  Thus 
from  his  childhood,  for  he  was  only  five  years  old 
when  he  was  sent  from  home,  Willibald  became  an 

I  It  was  a  custom  with  the  Saxons  (i.e.,  the  English  people),  where 
there  was  no  Church  within  easy  reach  for  noblemen  and  others, 
to  have  a  lofty  cross  consecrated  to  God  on  their  estates,  to  which 
they  resorted  for  their  daily  devotions.  See  Mabillon,  Soec.  III., 
Part.  2,  p.  334. 


ii6  The  Missionary  Period. 

inmate  of  a  religious  house.     There,  early  trained  in 
habits  of  devotion,  he  learned  to  love  religion,  and 
his  love  for  it  increased  with  his  years.     It  does  not 
appear   that    he    became    a    member   of  Waltheim 
Abbey,  or,  if  he  did  so,  he  obtained  the  necessary 
leave  for  quitting  it.     This  he  did  in  the  year  720, 
when  he  was  about  twenty-two  years  old,  "  purposing 
"  to   live  a  life  of  holy   pilgrimage   for  the  sake  of 
"  Christ  among  strangers  in  a  foreign  land."     His 
zeal  proved  infectious.     His   brother   Winibald,  and 
even  his  aged  father,  became  desirous  of  sharing  his 
pilgrimage.     The  three  left   England  together   from 
Port   Hambich  (Southampton),  and  landing  on   the 
French  coast,  pursued  their  toilsome  journey  to  Rome. 
The  death  of  their  father  at  Lucca,  and  their  own  safe 
arrival  at  Rome,  has  been  told   elsewhere  (see  SS. 
Richard    and   Winibald).     The   brothers,   it   will    be 
remembered,  suffered  much  in  Rome  from  malarious 
fever.     Their  prostration  was  so  great,  that  for  many 
weeks    they   were    totally    unable   to   do    aught    for 
themselves,  but  by  a  special  providence  it  so  hap- 
pened  that   the   two   were  never  laid    up   together ; 
one   brother    getting  better   as    the   other  sickened, 
they  were  thus  able  alternately  to  nurse  each  other. 
When  at  last  they  threw  off  the  fever,  they  paid  a 
short  visit  to  England,  in  the  hope  of  inducing  some 
of  their  friends  to  jom  them  in  their  pilgrimage.     In 
this  they  were  very  successful,  and  they  soon  returned 
with  a  troop  of  devout  companions.     Winibald  now 


6".    Willibald,  117 

retired  into  the  Monastery  on  Mount  Casino,  but 
Willibald  felt  an  earnest  longing  to  pursue  his 
pilgrimage  to  the  Holy  Land.  As  soon,  therefore, 
as  Easter  was  over,  he  set  out  on  his  travels  with 
two  companions  willing  to  share  the  dangers  of  this 
arduous  undertaking.  The  story  of  his  adventures 
has  been  preserved  in  full  detail ;  it  is  interesting  in 
itself,  and  also  for  the  light  it  throws  on  the  state 
of  Palestine  at  this  early  period  (see  Appendix). 
Here  it  must  suffice  to  say  that  seven  years  were 
spent  in  this  pilgrimage,  in  the  course  of  which  time 
Willibald  visited  Ephesus,  Edessa,  Constantinople, 
and  other  places  of  note  on  his  way  to  and  from  the 
Holy  Land,  in  which  the  greater  part  of  the  time  was 
passed.  In  the  course  of  their  pilgrimage  the 
travellers  suffered  much  from  hunger,  illness,  and 
various  mishaps.  All  the  same,  it  was  to  them  a  time 
of  intense  happiness  and  devotion,  and  their  souls 
glowed  with  love  and  holy  joy  as  they  passed  from 
one  spot  to  another  connected  with  the  Saviour's 
Presence. 

'  S.  Willibald  returned  to  Italy  more  ardent  in  his 
faith,  more  resolute  than  ever  to  live  and  die  for 
Christ,  stored  also  with  an  abundant  stock  of  useful 
knowledge  and  experience,  which  proved  of  great 
service  to  him  in  his  missionary  work  in  after  years. 
He  had  made  up  his  mind  on  the  completion  of  his 
pilgrimage  to  join  his  brother  in  the  Abbey  on  Mount 
Casino.    Thither,  therefore,  he  now  directed  his  steps, 


1 1 8  The  Missionary  Period. 

travelling  on  foot  through  Italy.  Wherever  he  rested 
for  the  night  he  found  shelter,  rest,  and  a  welcome  in 
some  religious  house,  but  the  warmest  welcome  of  all 
in  the  Abbey  in  which  he  proposed  to  end  his  days. 
This  famous  Abbey,  the  mother-house  of  the  Bene- 
dictine rule,  had  suffered  much  in  the  breaking  up 
of  the  Roman  Empire,  but  was  now  being  brought 
into  full  vigour  again  by  the  exertions  of  its  Abbat 
(Pertinax),  who  received  Willibald  with  great  joy. 
Our  Saint  proved  a  welcome  addition  to  the  Com- 
munity, the  members  of  which  were  much  edified  by 
his  life  and  conversation,  and  who  never  wearied 
in  listening  to  what  he  had  to  tell  them  of  the  Holy 
Land. 

S.  Willibald  had  passed  ten  years  on  Mount 
Casino,  when  he  received  a  call  to  go  elsewhere. 
This  came  from  his  uncle,  S.  Boniface,  who  had 
heard  of  his  return  from  Palestine,  and  who  earnestly 
desired  his  assistance  in  Germany,  nor  did  he  cease 
his  efforts  until  he  had  obtained  leave  for  him  to  quit 
his  Abbey.  S.  Willibald  had  no  desire  to  go,  and 
hesitated  long  to  do  so,  but  when  he  was  ordered  by 
his  superiors  he  yielded,  and  in  doing  so  found  his 
true  vocation.  He  made  an  excellent  Missionary, 
and  shared,  in  no  mean  degree,  in  the  glorious  work 
of  evangelizing  Germany.  On  his  arrival  there  he 
was  welcomed  by  S.  Boniface,  who  ordained  him 
Priest,  and  sent  him  to  be  his  representative  in 
South  Bavaria.     Vast  estates  of  land  had  lately  been 


S.    Willibald.  119 

given  him  there,  which  he  now  made  over  to 
Willibald.  The  place  was  called  Aychstadt,  from 
the  number  of  oaks  which  grew  upon  it.  It  had 
once  been  the  site  of  a  populous  city,  the  ruins  of 
which  were  yet  visible,  here  and  there,  among  the 
scrub  and  brushwood  which  occupied  the  place. 
S.  Willibald  proceeded  there  with  a  few  companions 
(each  with  an  axe  in  his  hand),  and  setting  vigorously 
to  work,  they  built  sheds  for  themselves,  a  wooden 
Church,  and  eventually  a  large  capacious  Abbey, 
for  so  great  a  fame  had  preceded  his  arrival  in 
Germany,  that  disciples  crowded  to  Aychstadt, 
anxious  to  put  themselves  under  his  rule.  Willibald 
formed  them  into  an  admirable  Community,  led 
them  on  to  a  high  pitch  of  devotion,  and  made 
them  missionaries  and  teachers  for  the  people  in  the 
neighbourhood. 

It  was  not  long  before  Aychstadt  was  made 
an  Episcopal  See,  and  Willibald  was  chosen  to 
be  its  first  Bishop,  being  then  forty-one  years  old. 
He  had  a  very  long  Episcopate,  dying  in  his  eighty- 
seventh  year,  a.d.  786.  His  incessant  labours  in 
behalf  of  his  flock  were  greatly  blessed.  An  old 
writer  says  of  him,  "  that  by  means  of  his  preaching 
"  and  holy  example  a  Christian  reformation  was 
"  effected  in  Bavaria,  wJiich  Jie  found  a  moral  waste, 
"  and  left  a  rich  harvest-field  for  the  Lord!'  His 
body  was  buried  in  his  Cathedral  in  Aychstadt,  but 
soon    raised    above   ground.     It    was    a   custom    for 


I20  The  Missionary  Period. 

centuries  to  carry  it  in  processions,  and  otherwise 
expose  it  for  the  veneration  of  the  faithful.  For  this 
purpose  it  was  kept  in  the  Armarium  of  the 
Cathedral.  Eventually  a  Church  was  built  for  its 
reception,  and  four  priests  were  attached  to  guard 
it.  This  Church  was  called  "  S.  Willibald's 
"  Choir,"  and  his  remains  are  said  to  be  there  to 
this  day. 


S.  WILLIBALD'S  PILGRIMAGE. 


Appendix. 

Willibald,  with  two  companions,  set  out  on  his  pilgrimage  in  the 
spring  of  A.D.  722.  They  went  overland  from  Rome  to  Naples,  where 
they  took  shipping.  Their  vessel  was  detained  some  days  at  Sicily. 
This  gave  them  an  opportunity  of  visiting  the  tomb  of  S.  Lucy  in 
Syracuse,  and  that  of  S.  Agatha  in  Catania  (here  her  famous  veil  was 
preserved).  The  town  then,  as  now,  was  liable  to  suffer  from  the 
eruptions  of  Mount  Etna,  and  it  was  a  custom,  whenever  there  was  an 
alarm,  for  the  people  to  go  in  procession  in  the  open  air,  carrying 
S.  Agatha's  veil,  "and  so  by  their  Chants  and  Litanies  they  believed 
"  that  the  mercy  of  GOD  was  obtained." 

From  Sicily  they  passed  through  the  Mediterranean  to  Ephesus. 
Here,  in  the  city  itself,  was  the  Tomb  of  S.  John  the  Baptist,  and  in 
the  neighbourhood  that  of  S.  Mary  Magdalene,  and  the  famous  Cave  of 
the  Seven  Sleepers,  i 

I  Note  on  the  Seven  Sleepers. 
This  most  ancient  tradition  is  as  follows.  In  the  course  of  the 
Decian  Persecution,  about  A.D.  250,  seven  Christian  boys,  sons  of 
honourable  parents  in  Ephesus,  to  avoid  the  persecution  hid  themselves 
in  a  cave  in  a  neighbouring  mountain.  This  coming  to  the  ears  of  the 
Emperor  Decius,  he  caused  the  mouth  of  the  cave  to  be  blocked  up. 
Two  or  three  hundred  years  afterwards  it  happened  that  this  block 
was   removed   from    the    door  of  the    cave,   upon   which    the    Seven 


6".    Willibald.  12 1 

The  coast  of  Asia  Minor  had  lately  been  invaded  by  the  Saracens, 
who  had  devastated  the  land,  and  the  inhabitants  were  suffering  from 
famine.  Our  pilgrims  had  a  hard  time  of  it,  and  were  brought  to  the 
verge  of  starvation.  However,  by  the  mercy  of  GOD  they  survived 
this  terrible  winter.  When  Spring  made  travelling  possible,  they  paid 
a  visit  to  Cyprus  (then  a  stronghold  of  Christianity  with  numerous 
Bishops),  and  then  returning  to  the  Continent,  made  their  way  on  foot 
to  Edessa  in  Mesopotamia.  Edessa  was  a  place  of  much  interest  to 
Christians  in  these  early  times,  in  connection  with  King  Abgar,i  who 
was  healed  by  the  ministry  of  S.  Thomas.  His  conversion  to  the 
Faith  led  to  the  introduction  of  Christianity  into  those  parts.  Here 
the  pilgrims  found  a  magnificent  Church,  built  by  the  Empress 
Helena. 

Edessa  at  this  time  was  in  the  hands  of  the  Saracens,  and  indeed 
was  the  residence  of  their  King.  The  guards  of  the  city,  noticing  the 
strange  appearance  of  the  pilgrims  (they  were  now  a  party  of  seven), 
their  foreign  speech  and  dress,  becoming  suspicious  that  they  were  spies. 

Sleepers  inside  suddenly  woke  up,  as  from  a  deep  sleep,  perfectly 
unconscious  of  the  duration  of  their  slumbers.  One  of  them, 
Jamblicus,  left  the  cave,  and  venturing  into  the  city,  was  astonished 
to  find  emblems  of  Christianity  everywhere  exposed  to  view.  He 
entered  into  conversation  with  one  of  the  citizens,  which  led  to  an 
explanation,  as  astonishing  to  one  as  the  other.  The  rumour  of  this 
wonder  spreading  everywhere,  the  cave  was  visited  by  crowds  from  all 
parts.  Among  the  visitors  was  the  Emperor  Theodosius,  jun.,  and 
the  Bishop  of  Ephesus,  who  conversed  with  the  boys.  After  a  brief 
space  of  time,  "  the  seven  boys  fell  asleep  again,  not  to  re-awaken  till 
"  the  Resurrection  of  the  Just." 

I  Note  on  King  Abgar. 
It  is  recorded  by  Eusebius,  in  his  Church  History  (Book  I,  chap, 
xiii. ),  that  Abgar,  King  of  Edessa,  was  much  afflicted  with  some 
disease,  and  that,  having  heard  of  our  Lord's  miracles  on  the  sick, 
he  sent  a  letter  entreating  Him  to  come  "and  heal  him."  Our  Lord, 
according  to  the  same  authority,  replied  that  He  could  not  leave  His 
work  in  Palestine,  but  would  send  him  one  of  His  disciples  when  it 
was  completed.  Accordingly,  after  His  Ascension,  Thomas,  by  a  special 
direction  of  the  Holy  Ghost,  sent  Thadd^us  to  Edessa,  who  healed 
the  King,  baptized  him,  and  introduced  Christianity  into  the  country. 
So  much,  at  least,  is  certain,  that  Edessa  was  a  stronghold  of  Chris- 
tianity from  the  very  earliest  times.     (See  Eusebius.) 


122  Tlie  Missionary  Period. 

seized  and  cast  them  into  prison.  In  this  trying  situation  the  mercy 
of  God  did  not  forsake  them.  A  Moslem  merchant  in  the  town 
interested  himself  in  their  behalf.  This  good  Samaritan  visited  them 
in  prison,  sent  them  daily  both  dinner  and  supper.  He  also  obtained 
permission  to  take  them  out  occasionally,  to  Church,  and  also  to  the 
baths.  "The  citizens,"' we  are  told,  "crowded  to  see  them  out  of 
"  curiosiry,  on  account  of  their  youth,  beauty,  and  strange  appear- 
ance.'' 

Others  besides  the  merchant  befriended  them.  Among  these  was  a 
Spaniard  who  was  staying  in  Edessa.  This  man  had  a  brother  in  the 
King's  household,  whom  he  urged  to  speak  in  their  behalf.  The 
captain,  also,  of  the  ship  in  which  they  had  sailed  to  Cyprus,  happen- 
ing to  come  to  Edessa,  interested  himself  in  their  favour.  After  a 
time  they  were  put  on  their  trial  before  Mirmumni,i  the  King  of  the 
Saracens.  He  demanded  where  they  came  from,  and  was  told  that 
they  came  "from  a  country-  at  the  extreme  west  of  the  world,  beyond 
"whose  shores  there  was  nothing  but  water."  He  replied,  "Why 
"  should  we  punish  them  ?  They  have  done  us  no  harm  I  Let  them 
"go!  The  other  prisoners  must  pay  a  fine,  but  these  may  go 
"firee  !" 

Thus  happily  liberated,  our  pilgrims  left  Edessa  for  Damascus. 
Here  they  saw  the  tomb  of  Ananias,  and  (at  some  distance  from  the 
towTi)  the  spot  where  S.  Paul's  conversion  took  place  :  a  handsome 
Church  was  standing  over  it.  From  Damascus,  Palestine  was  reached 
by  way  of  Galilee.  To  tell  of  all  they  saw  there  would  unnecessarily 
prolong  our  account.  It  is  sufficient  to  say  that,  commencing  with 
Nazareth,  they  visited  Cana,  Capernaum,  Mount  Tabor,  Bethsaida, 
Magdala.  In  all  these  places  a  handsome  Church  marked  the  spot 
connected  with  the  Gospel  storj-.  From  Magdala  the  pilgrims  went 
to  see  the  sources  of  the  Jordan,  to  wit,  two  springs  "  named  respec- 
"tively  Jor  and  Dan,  which,  rising  apart  from  each  other  in  an 
"  adjoining  hill,  afterwards  were  united."  Their  next  point  of  interest 
was  Casari  Philippi.  Here  they  were  shewn  the  house  of  the  woman 
who  was  healed  of  her  issue  of  blood  by  our  Lord.  This  woman,  who 
was  a  native  of  the  town,  in  gratitude  for  her  recovered  health  had 
caused  a  representation  of  the  miracle  to  be  sculptured  in  brass.  In 
this  sculpture  she  herself  was  figured  in  a  posture  of  supplication,  our 

I  Note  on  Mirmumni. 
This,  no  doubt,  was  only  the  official  name  of  the  King.    The  modern 
Amir,  or  Emer,  is  derived  firom  Mirmumni,  as  is  also  our  own  word, 
Admiral,  which  we  have  borrowed  fi-om  the  Turks. 


S.    Willibald.  123 

Lord  in  a  flowing  robe  with  fringed  hem.  It  stood  on  a  pedestal  in 
front  of  the  door  of  her  house  till  the  reign  of  the  Emperor  Julian,  the 
Apostate,  who  caused  it  to  be  broken  down,  and  an  image  of  himself  to 
be  erected  in  its  stead.  The  pilgrims  were  shewn  the  remains  of  the 
original  sculpture,  which  had  been  reconstructed  by  the  Christians, 
and  placed  in  one  of  their  Churches.  From  Csesarea  they  went  to 
Jordan  to  visit  the  site  of  our  Lord's  Baptism.  The  river  having 
changed  its  course,  this  spot  had  become  dry,  and  a  handsome  Church 
occupied  the  place.  Inside  the  Church  a  wooden  cross  marked  the 
spot  where  our  Lord  had  stood.  Over  the  river  itself  a  long  cable 
had  been  extended,  and  remained  fixed  for  the  benefit  of  the  sick  and 
infirm,  who  resorted  here  in  great  numbers  on  the  Festival  of  the 
Epiphany. 

Pursuing  the  course  of  the  Jordan,  the  pilgrims  visited  Gilgal  and 
Jericho,  and  thence  proceeded  to  Jerusalem.  Here  they  spent  many 
months  in  much  devotion.  At  Calvar)-  they  found  a  magnificent 
Church  built  by  the  Empress  Helena.  Adjoining  this  was  the  Church 
of  the  Holy  Sepulchre.  Within  this  Church,  on  its  north  side,  was  the 
entrance  to  the  Sepulchre  itself,  which  contained  the  slab  of  stone  on 
which  our  Lord's  body  had  been  laid.  Fifteen  golden  candlesticks 
attached  to  it  burned  ceaselessly  night  and  day  ;  and  before  the 
entrance  was  an  immense  round  stone,  "similar  to  the  one  which  had 
"been  rolled  away  by  the  angels."  In  the  Church  called  S.  Sion 
they  saw  the  tomb  of  S.  Stephen,  "  the  Archdeacon  and  Proto- 
"  martyr."  Outside  Jerusalem,  a  tall  stone  column,  with  a  cross  on 
its  summit,  marked  the  spot  (so  they  were  informed)  where  the  Jews 
had  made  an  attempt  to  carrj'  oft"  the  body  of  the  Virgin  Mary^,  on  the 
day  of  her  funeral,  as  it  was  being  conveyed  on  a  bier  by  the 
eleven  Apostles  to  be  buried  in  the  Valley  of  Jehoshaphat.  By  the 
mercy  of  God  this  attempt  was  frustrated.  The  pilgrims  were  shewn 
her  tomb  in  the  valley.  "  Not  that  she  rests  there,"  the  old  writer 
continues;  "it  is  her  memorial.  But  whether  the  Apostles  buried 
"her  here,  or  whether,  as  they  were  preparing  to  do  so,  she  was  taken 
"up  in  the  body,  or,  if  it  be  granted  that  she  was  buried  here, 
"  whether  she  was  afterwards  taken  up,  and  deposited  elsewhere,  or 
"  had  a  true  and  real  resurrection  to  immortality,  is  better  left  in  doubt 
"  than  certified  apochryphally." 

On  the  Mount  of  Olives  the  pilgrims  found  two  remarkable 
Churches,  one  in  Gethsemane,  the  other  on  the  site  of  our  Lord's 
Ascension.  This  latter  Church  had  been  left  roofless,  purposely  ; 
nor  had  it  either  carpet  or  pavement,  so  that  certain  marks  on  the 
ground,  which  were  believed  to  be  the  Saviour's  footsteps,  might  be 


124  l^he  Missionary  Period. 

visible  to  those  who  visited  the  Church.  Two  stone  columns 
represented  the  angels  which  appeared  to  the  apostles,  and  a  circular 
rail  of  brass  inclosed  the  spot  whence  He  ascended.  Inside  this 
inclosure  a  glass  lamp  without  an  aperture  burned  perpetually. 

When  the  pilgrims  had  at  last  satisfied  their  religious  instincts  in 
Jerusalem,  they  began  to  make  visits  in  the  neighbourhood.  The 
first  of  these  was  to  Bethlehem,  seven  miles  to  the  south.  Here  they 
were  shewn  a  well  in  which  (they  were  told)  the  Star  of  the  Epiphany 
appeared  at  times  crossing  from  side  to  side.  The  site  of  the 
Nativity,  which  was  originally  a  cave  in  a  rock,  had  been  excavated, 
and  a  Church  occupied  the  place.  In  this  Church  a  large  Altar 
marked  the  spot  where  our  Lord  was  born. 

From  Bethlehem  they  visited  Thequoe,  the  scene  of  the  massacre  of 
the  holy  Innocents.  There  they  were  shewn  a  very  aged  fig-tree, 
believed  to  be  the  one  under  which  Nathanael,  being  then  a  babe, 
was  hidden  by  his  mother,  and  so  escaped  the  fate  of  the  other 
children.^  From  Thequce  they  penetrated  south  as  far  as  Gaza.  On 
their  road  thither  their  attention  was  called  to  the  pool  of  water 
in  which  Philip  baptized  the  Ethiopian  Eunuch,  or,  as  the  old  writer 
expresses  it,  "in  which  the  Ethiopian  changed  his  skin."  At  Gaza 
a  distressing  misfortune  befell  S.  Willibald.  One  day,  as  he  was 
engaged  in  his  devotions  in  Church,  he  suddenly  lost  his  sight,  and 
became  totally  blind.  In  this  state  he  was  conducted  by  his  com- 
panions back  to  Jerusalem.  It  is  not  clear  what  caused  this 
blindness,  but  happily  it  was  not  lasting  ;  two  months  after  his 
arrival  in  Jerusalem,  he  regained  his  sight  as  mysteriously  as  he  had 
lost  it. 

Our  pilgrims  now  began  to  think  that  it  was  time  to  leave  Palestine, 
but  this  they  did  not  find  to  be  easy.  Passports  were  required,  and 
these  could  only  be  obtained  from  "  the  King  of  the  Saracens,"  who 
was  at  that  time  "  in  hiding."  Eventually  some  of  their  party  made 
a  journey  to  Edessa,  and  obtained  them  there.  It  was  now  too  late 
in  the  year  for  travelling.  The  winter  was  coming  on.  This  was 
spent  in  Jerusalem.  In  the  following  spring  they  set  out  for  Tyre. 
Passing  through  Samaria,  they  visited  the  tombs  of  S.  John  the 
Baptist,  of  Abdul,  and  of  the  Prophet  Elisha.  They  saw  also  the 
well  on  which  the  Lord  sat,  while  conversing  with  the  woman  of 
Samaria.  It  was  close  to  Mount  Gerizim,  and  a  Church  had  been 
built  over  it.     Their  party  was  travelling  under  the  guidance  of  a  huge 

I  This  explanation  of  our  Lord's  mysterious  words  to  Nathanael, 
S.  John  i.  48,  is  very  curious. 


5.    Willibald.  125 

Ethiopian,  who  had  charge  of  two  camels  and  a  mule.  As  they 
entered  an  olive  wood,  they  saw  in  their  path  an  immense  lion.  The 
beast  looked  keenly  at  them,  and  the  pilgrims  hesitated ;  but, 
encouraged  by  their  guide,  they  marched  straight  on,  and  the  lion 
with  a  great  roar  leaped  into  the  wood.  They  heard  afterwards  that 
this  lion  had  for  some  time  infested  the  wood,  and  had  carried  off 
several  persons  engaged  in  gathering  olives.  On  their  arrival  at  the 
coast  their  passports  were  demanded  at  Thalamarcha,  and  at  Tyre, 
which  adjoins  that  place,  their  goods  were  inspected  *'  under  pain  of 
"death,"  but  nothing  was  found  to  incriminate  them,  i 

Many  months  were  passed  at  Tyre  before  they  could  find  a  ship, 
and  then  they  had  a  long  and  tedious  voyage  to  Constantinople, 
where  they  stayed  two  years.  In  a  Church  here  were  the  tombs  of  S. 
Andrew,  S.  Timothy,  and  of  S.  Luke,  and  also  the  sepulchre  of 
S.  Chrysostom.  One  of  their  most  interesting  visits  was  paid  to 
Nicasa,  where  the  first  great  Council  of  the  Church  was  held.  Here 
they  saw  in  the  Church,  in  which  the  Council  took  place,  the  pictures 
of  the  318  bishops  who  had  attended  that  famous  Council,  and  had 
drawn  up  the  Nicene  Creed.  * 

Willibald's  stay  at  Constantinople  brought  his  long  pilgrimage  to  an 
end,  and  he  and  his  party  returned  to  Italy. 


I  Willibald  managed  to  secrete  a  precious  balsam  (Opobalsamum), 
made  from  a  plant  which  grows  in  the  valley  of  the  Jordan.  It  was 
of  great  value  as  a  medicine,  and  its  export  was  forbidden  by  the 
Saracens.  Willibald  secreted  it  in  a  calabash,  under  a  false 
bottom. 


126  TJie  Missionary  Period, 


ABBESS. 

February  25,  779. 


S.  Walburge,  sister  of  S.  Winibald,  was  of  great 
service  to  S.  Boniface  in  his  efforts  to  introduce  the 
religious  life  among  women  in  Germany.  She 
herself  was  trained  in  the  famous  Abbey  at  Wim- 
burne,  where  she  was  placed  by  her  father,  when  he 
adopted  a  life  of  pilgrimage.  By  the  invitation  of 
S.  Boniface,  she  went  out  to  Germany  in  company 
with  S.  Lioba,  and  other  members  of  her  Community. 
After  two  years  spent  at  Bischoffsheim,  she  was 
transferred  to  Heidenheim,  where  her  brother  Wini- 
bald had  lately  founded  his  Abbey.  Here  she  formed 
a  Community  of  Nuns,  whom  she  brought  to  a  high 
standard  of  life.  After  her  brother's  death  she 
presided  over  both  Abbeys  for  eighteen  years,  dying 
Feb.  25,  779. 

Few  of  our  English  Missionaries  were  held  in 
greater  honour  on  the  Continent.  Several  days  in 
the  year  were  observed  as  her  festivals.  She  became 
the  titular  Saint  of  important  Churches,  not  only  in 
Germany,  but  also  in  Belgium  and  France.     Portions 


S.    Waiburge.  127 

of  her  relics  were  preserved  in  Antwerp,  Brussels, 
Arnheim,  Groningen,  Cologne,  Wurtenburg,  etc.,  etc., 
and  miracles  innumerable  are  believed  to  have 
occurred  at  her  shrine,  or  in  connection  with  her 
relics. 


128  The  Missionary  Period. 


£«  ILtoiia. 

ABBESS. 

Circa  A.D.  772. 


LlOBA  was  related  to  S.  Boniface  on  the  mother's 
side.  Her  parents,  Tinne  and  Ebba,  were  of  noble 
origin,  living  in  the  west  of  England.  They  had 
been  long  married,  and  were  without  expectation 
of  offspring,  when  this  little  child  was  born  to  them. 
Imitating  Hannah  under  similar  circumstances,  the 
pious  parents  determined  to  give  the  child,  as  a 
thank-offering,  to  GOD.  She  was  placed,  in  conse- 
quence, at  a  very  early  age,  in  Wimburne  Abbey, 
at  this  time  one  of  the  most  famous  Abbeys  in 
England.  It  was  a  royal  foundation,  built  under  the 
auspices  of  King  Ina  ;  and  its  present  Abbess,  Tetta, 
sister  to  the  reigning  King  of  Wessex,  was  noted  for 
her  wisdom  and  ability.  Wimburne  was  of  the  old- 
fashioned  order — a  double  Abbey,  with  separate 
compartments  for  men  and  women,  but  any  dangers, 
to  which  such  Abbeys  were  exposed,  were  warded 
off  by  the  admirable  discipline  enforced  by  Tetta. 
None  were  permitted  under  any  pretence  to  enter  the 
department  of  the  other  sex,  with  the  sole  exception 


vS.  Lioba.  129 

of  the  Priests  whose  duty  it  was  to  conduct  the 
Services  for  the  Sisters,  and  who  left  as  soon  as  the 
Services  were  concluded.  It  would  appear  from  this 
that  at  Wimburne,  contrary  to  the  usual  custom,  the 
men  and  women  had  each  their  own  Church. 

Tetta  took  the  greatest  care  of  the  little  child 
entrusted  to  her.  Lioba  was  naturally  of  a  bright 
disposition,  and  she  soon  won  the  love  of  all  the 
Sisters,  and  became  a  great  favourite.  Her  name, 
given  by  her  parents,  was  Truthbega,  but  this  soon 
passed  into  Lioba,  which  means  loveable.  Gentle, 
devout,  fond  of  reading  (though  active  enough  when 
any  work  had  to  be  done),  she  was  very  humble  in 
her  department  to  her  elders,  and  so  grew  up  an 
ideal  inmate  for  a  religious  house,  in  which,  under 
ordinary  circumstances,  she  would  have  lived  and 
died.  But,  in  the  course  of  God's  Providence,  she 
was  called  thence  to  do  a  work  for  Him  elsewhere. 
S.  Boniface,  it  may  be  remembered,  made  many 
appeals  to  the  Church  at  home  for  a  supply  of 
Missionaries.  In  one  of  these  he  made  a  special 
request  of  the  Abbess  of  Wimburne  that  for  the  love 
of  God  she  would  send  him  his  relation,  Lioba,. 
adding  that  he  judged  her  to  be  better  qualified  than 
any  one  he  knew  for  teaching  the  women  in 
Germany  the  rudiments  "  and  the  discipline  of  the 
"  religious  life."  This  letter  caused  sore  distress  to  the 
Abbess,  for  she  was  most  unwilling  to  part  with  one 
she  deemed  the  most  precious  jewel  of  her  Abbey. 

K 


130  The  Missionary  Period. 

However,  she  generously  complied,  and  sent  Lioba 
with  her  blessing  into  Germany.  There  she  was 
received  with  the  greatest  joy  by  S.  Boniface,  who 
made  her  Abbess  of  a  religious  house,  which  he  was 
forming  at  Bischoffsheim.  Lioba,  having  received  this 
charge,  guided  it  well,  and  soon  brought  her  Com- 
munity to  such  a  high  pitch  that  it  came  into  great 
repute.  Many  of  her  Sisters  became  Abbesses 
elsewhere.  Indeed,  when  any  new  Abbey  was  built, 
and  an  Abbess  required,  Lioba's  Nuns  were  usually 
chosen. 

From  the  time  of  her  arrival  in  Germany  she 
forgot  her  native  country,  not  from  any  want  of 
affection,  but  because  she  was  wholly  engrossed  in 
the  task  which  had  been  laid  upon  her,  and  indeed 
for  which  she  was  eminently  fitted  by  a  combination 
of  good  qualities.  Gifted  by  nature  with  great 
mental  ability,  and  fond  of  study,  she  became  very 
learned.  She  knew  the  Bible  (both  Old  and  New 
Testaments)  almost  by  heart,  was  acquainted  with 
the  writings  of  the  Fathers,  and  was  even  expert  in 
canon  law.  Her  joyous  temper,  which  beamed  in  her 
countenance,  made  her  much  beloved  by  those  over 
whom  she  presided.  Moreover,  she  possessed  such 
self-control  that  she  could  restrain  herself  from  the 
utterance  of  an  angry  word,  even  when  under  the 
greatest  provocation.  With  all  this  she  combined  a 
great  grace  of  discretion  and  good  judgment,  so  that 
she  would  restrain  her  Sisters  from  austerities  which 


S.  Lioba.  131 

might   be   injurious    to   their  health.     She   was    not 
without  her  trials.     The  following  misfortune  befell 
her  house.     The  devil  (we  are  told)  having  tried  in 
vain    to    blacken    the    reputation    of    Bischoffsheim, 
sought    by   the    following   device    to   bring    it    into 
disrepute.     Among  the  pensioners  of  the   Convent, 
who  were  receiving  a  daily  alms,  was  a  young  woman 
who  was  a  cripple.    This  person  misconducted  herself. 
She  concealed  her  disgrace  till  the   child  was  born. 
There  was  a  reservoir  of  water  in  front  of  the  Abbey, 
from  which  it  obtained  its  supplies,  as  did  also  the 
neighbouring   town.      The  delinquent  in   the    night 
threw  the    baby   into  the  reservoir.     The  following 
morning  a  woman  from  the  town  came  to  draw  water, 
and    discovered    the   floating   body.      She   hastened 
back   to  the  town,  and  published  the  tidings.     The 
greatest    excitement    prevailed,   and    a    crowd    soon 
collected  in  front  of  the  Abbey,  giving  vent  to  their 
feelings   by  shouts   and   ribaldry.     The   Abbess  and 
the  Sisters,  in  the  meantime,  were  filled  with  shame 
and    grief.     Lioba   summoned   her  Community,  and 
made  strict  investigation,  but  was  unable  to  find  the 
slightest  clue  to  the  mystery.     She  was  convinced  in 
her  own  mind  of  the  innocence  of  her  Sisters,  but 
saw  little  hope  of  clearing  them  in  the  sight  of  men. 
In  her  distress  she  ordered   a  three  days'  Fast,  and 
bade    her    Sisters    pass    this    time   in    prayer    and 
supplication   to   GOD,  begging   Him   to  have  mercy 
upon  them,  "  to  make  their  righteousness  as  clear  as 


132  The  Missionary  Period. 

"  the  light,  and  their  just  dealing  as  the  noon-day." 
In  accordance  with  her  commands,  the  first  day  was 
so  observed  in  various  acts  of  devotion,  and  in 
litanies  and  special  supplication.  That  evening, 
when  the  hour  of  Vespers  had  arrived,  the  Church 
was  thronged  with  excited  people  from  the  town, 
and  Lioba,  groaning  with  grief,  was  standing  in 
prayer  before  the  Altar,  when  suddenly  a  loud  voice 
was  heard  in  the  Church.  It  proved  to  be  that  of  the 
guilty  woman,  who,  stung  with  remorse  at  the  misery 
she  had  caused  to  those  who  had  befriended  her, 
publicly  owned  her  guilt,  and  confessed  that  she  was 
the  mother  of  the  child. 

Bischoffsheim  took  no  hurt  from  this  momentary 
loss  of  fame.  On  the  contrary,  as  time  went  on  its 
reputation  increased.  The  nobles  and  the  rich  en- 
trusted Lioba  with  the  education  of  their  daughters  ; 
and  many  matrons,  forsaking  the  world,  put  them- 
selves under  her  care  and  rule.  By  S.  Boniface  she 
was  regarded  with  the  tenderest  affection.  When  he 
was  about  to  resign  his  See  to  go  into  Friesland,  he 
sent  for  her,  gave  her  his  last  admonitions,  and 
enjoined  her  never  to  abandon  the  country  of  her 
adoption.  And  when  he  gave  his  last  instructions  to 
S.  LuUus,  before  leaving  Germany,  he  expressed  his 
desire  that  he  should  be  buried  at  Fulda,  and  that 
his  relative,  Lioba,  should  also  be  buried  there — "that 
"so  they  might  rise  together  with  joy  in  the  resurrec- 
"  tion  at  the  last  day." 


S.  Lioba.  133 

S.  Lioba  was  held  in  great  esteem,  even  in  the 
world  outside  her  Convent.  King  Pepin  honoured 
her  greatly.  So  also  did  the  Princes  Carloman  and 
Charles,  who  succeeded  him.  The  Empress  Hilde- 
gard,  wife  of  the  latter,  loved  Lioba  "  as  her  own 
"soul."  The  two  were  closely  united  by  bonds  of 
mutual  affection. 

Lioba  continued  her  valuable  labours  for  many 
years,  in  the  course  of  which  she  amply  fulfilled  the 
task  enjoined  her  by  S.  Boniface.  When  at  last  she 
found  her  bodily  powers  declining,  she  made  a  final 
visitation  of  all  the  religious  houses  which  had  been 
entrusted  to  her  care,  and  then,  resigning  her  position, 
retired  with  a  few  Sisters  to  spend  her  latter  days  in 
devotion  in  a  cell  at  Schonerscheim  (about  four  miles 
from  Metz).  She  never  left  that  cell  but  once,  and 
then  at  the  earnest  entreaty  of  the  Empress  Hilde- 
gard,  who  was  staying  in  her  palace  at  Aix,  and  who 
would  gladly  have  detained  her  with  her,  but  Lioba 
would  not  stay.  "  Flinging  herself  into  the  arms  of 
"  her  beloved  friend,  and  tenderly  embracing  her,  she 
"  kissed  her  face,  forehead,  and  eyes."  And  so  parted 
with  these  words,  "  Farewell  for  ever,  most  beloved 
"  Mistress  and  Sister  !  Farewell,  precious  portion  of 
**  my  soul !  May  Christ,  our  Creator  and  Redeemer, 
"  grant  that  we  may  meet  each  other  without  con- 
"  fusion  in  the  day  of  Judgment.  But  be  assured 
"that  we  shall  never  more  meet  again  on  earth." 
Returning  to  her  cell,  she  was  a  few  days  later  seized 


134  The  Missionary  Period. 

with  an  attack  which  confined  her  to  her  bed  ;  and 
not  long  afterwards  resigned  her  soul  to  her  Creator, 
dying  in  September,  four  days  before  the  kalends  of 
October.  She  was  buried,  in  accordance  with  the 
behest  of  S.  Boniface,  in  the  Church  at  Fulda, 
beside  his  tomb. 


6".  Lullus.  135 


ARCHBISHOP    OF    MAYENCE. 

A.D.  jZ-j. 


Lullus,  whose  English  name  was  Lul,  or  Lulla,  was 
a  relation  of  S.  Boniface,  and,  like  him,  born  in  the 
west  of  England.  He  was  placed  very  early  in  the 
monastery  at  Malmesbury,  where  he  obtained  an 
excellent  education.  In  the  year  732  he  left  England, 
in  company  with  his  aunt  Chunehild,  and  his  cousin 
Berthgit  (who  are  both  numbered  among  the  Saints), 
to  take  his  share  in  S.  Boniface's  labours  in  Germany. 
He  was  greatly  beloved  by  that  Saint,  who  reposed 
the  utmost  confidence  in  his  good  sense  and  ability. 
In  this  reliance  he  chose  him,  it  may  be  remembered, 
to  be  his  successor  in  the  Arch-See  of  Mayence,  to 
govern  the  Church  in  Germany,  when  he  left  that 
country  to  go  on  his  Mission  in  Friesland.  S.  Lul 
had  many  admiring  eulogisers,  but  unfortunately  no 
biographer,  so  that  we  know  but  little  of  his  life  and 
rule.  It  must  suffice  to  say  that  he  exercised  that 
rule  for  thirty-two  years  with  great  benefit  to  the 
Church  in  Germany,  doing  his  best  to  perfect  and 
complete   the   noble  work   inaugurated   there   by   S. 


136  The  Missionary  Period. 

Boniface.  He  was  a  man  of  letters,  a  good  preacher, 
and  an  able  instructor  of  his  Clergy.  Among  his 
numerous  correspondents  were  Kings  and  Prelates 
in  various  countries  in  Europe,  who  consulted  him  as 
an  authority  on  different  questions.  King  Pepin, 
and  also  Charlemagne,  held  him  in  great  esteem  ;  on 
one  occasion,  when  dissension  had  arisen  between  the 
latter  and  our  own  King  Offa,  Archbishop  LuUus 
acted  as  mediator.  In  his  old  age  his  health  became 
broken,  and  he  resigned  his  See  ;  and  dying  shortly 
afterwards,  was  buried  at  Hersfield,  where  he  had 
founded  a  spacious  Abbey  in  the  vast  Forest  of 
Burchwald,  which  then  covered  an  extensive  portion 
of  the  province  of  Hesse.  He  died  on  the  17th  of 
November,  787. 


Hersfield  was  originally  selected  by  S.  Sturmi  for  the  site  of  the 
Abbey  which  S.  Boniface  wished  to  build  ;  but  though  admirably 
suited  in  other  respects,  it  was  perilously  near  the  confines  of  the  Old 
Saxons,  and  in  consequence  was  abandoned  by  S.  Boniface  in  favour 
of  Fulda,  of  w^hich  he  made  Sturmi  the  first  Abbat.  As  time  went  on 
the  danger  from  the  Old  Saxons  became  less  serious,  and  Arch- 
bishop Lullus,  reverting  to  the  original  plan,  built  an  Abbey  in 
Hersfield. 

Some  writers  blame  S.  Lul  for  histreatment  of  S.  Sturmi,  asserting 
that,  resenting  the  burial  of  S.  Boniface  at  Fulda,  he  poisoned  the 
mind  of  the  Emperor  against  its  Abbat.  It  is  certain  that  S.  Sturmi 
fell  into  disgrace  with  the  Emperor,  and  was  banished  from  Fulda. 
How  far  Lullus  was  concerned  in  this  is  not  clear.  In  any  case  there 
was  no  lasting  disagreement.  S.  Sturmi  was  soon  recalled  to  Fulda, 
and  S.  Lullus  reconciled  himself  with  that  Community  by  making 
benefactions  of  land. 


5.    Willehad.  1 37 


FIRST   BISHOP   OF   BREMEN. 

November  8,  789. 


Willehad  was  a  native  of  the  north  of  England. 
We  know  nothing  of  his  parentage  and  early  life, 
except  that  he  had  an  excellent  education.  He  was 
already  in  Priest's  Orders,  when,  hearing  that  there 
was  a  movement  towards  Christianity  among  the 
Old  Saxons  (hitherto  noted  for  their  adherence  to 
idolatry),  he  felt  a  burning  desire  to  go  and  work 
among  them.  With  this  view  he  made  his  desire 
known  to  Alchrid,  the  King  of  Northumbria,  and 
after  due  consultation  with  the  Witan  in  Synod, 
it  was  determined  that  he  should  be  sent  to  the 
Continent  as  a  Missionary.  W^illehad  left  England 
accordingly,  and  landed  in  Friesland  not  far  from 
the  very  spot  where  S.  Boniface  had  lately  been 
martyred.  A  revolution  in  feeling  had  since  occurred 
among  the  inhabitants  ;  the  Christians  had  increased 
greatly  in  number,  they  were  also  full  of  zeal, 
and  they  welcomed  S.  Willehad's  arrival  among 
them.  He  stayed  some  time  there,  building  up 
the   newly-planted    Church,    recalling    to   the    Faith 


138  TJie  Missionary  Period, 

any  that  had  lapsed,  and  making  converts.  After 
a  time  he  passed  on  from  Hostrachia  to  Humarch, 
on  the  river  Lavvers,  where  the  people  were  still 
infidel.  Here,  one  day  when  he  was  preaching 
vehemently  against  idolatry,  some  of  the  bye- 
standers  rushed  upon  him  in  a  fury,  crying  out 
that  one  who  spoke  thus  of  their  gods  was  not 
worthy  to  live.  They  were  going  to  put  him  to 
death,  when  one  or  two  bystanders  interfered, 
advising  the  others  to  do  nothing  rashly.  "  It  was 
"  proper  in  a  matter  which  concerned  religion  to 
"consult  their  gods."  To  this  the  rest  agreed,  and, 
according  to  their  custom,  the  issue  was  decided  by 
casting  lots.  The  lots  fell,  providentially,  in 
Willehad's  favour.  This  satisfied  the  people,  and 
they  allowed  him  to  depart  without  injury. 

Passing  thence  he  went  on  to  Drentefield,  where 
his  preaching  was  attended  with  great  success,  and 
before  long  a  multitude  of  Gentile-folk  believed  and 
were  baptized.  Here  he  abode  some  time,  making 
converts  continually.  Many  of  these  were  young 
men,  who,  in  their  rash  zeal  commenced  to 
break  the  idols  and  overthrow  the  temples.  The 
infuriated  idolaters  rose  en  masse,  and  seizing  S. 
Willehad,  beat  him  with  their  clubs ;  and  one, 
armed  with  a  sword,  struck  at  his  neck,  intending 
to  cut  off  his  head.  By  good  fortune  S.  Willehad 
had  a  case  of  relics  suspended  round  his  neck  ;  the 
sword  struck  the  case  and  broke  it,  but  did  no  fur- 


S.    Willehad.  1 39 

ther  injury  ;  he  escaped  scatheless,  and  the  idolaters 
were  so  astounded  at  what  appeared  to  them  to  be  a 
miracle,  that  they  left  him  without  further  molesta- 
tion. The  story  of  what  had  happened  was  bruited 
about  the  country  by  common  fame,  and  it  reached 
the  ears  of  Prince  Charles  (Charlemagne).  Charles 
was  at  this  time  interesting-  himself  greatly  in  plans 
for  the  conversion  of  the  Old  Saxons  (which,  it  will 
be  remembered,  S.  Willehad  had  equally  at  heart), 
so  he  sent  an  invitation  to  our  Saint  to  come  and  stay 
with  him.  S.  Willehad  went.  They  talked  matters 
over  together,  and  then  Charles  furthered  his  passage 
into  Old  Saxony,  where  he  put  him  in  possession 
of  valuable  estates  at  Wigmod,  on  which  to  commence 
his  Mission.  "  Which  ministry  S.  Willehad,"  we  are 
told,  "  most  faithfully  and  zealously  fulfilled,  making 
"  frequent  circuits  among  the  people,  preaching  every- 
"  where."  But  the  task  imposed  upon  him  here  was 
no  easy  one.  The  Old  Saxons  resented  (and  who 
can  wonder  at  it?)  Charles'  compulsory  methods  of 
conversion  ;  they  hated  Christianity,  because  it  was 
the  religion  of  their  Conqueror,  and  they  clung  with 
patriotic  zeal  to  their  national  idolatry.  This  became 
apparent  in  the  year  782,  when,  under  the  lead  of 
Duke  Widikind,  they  made  another  desperate  effort 
to  cast  off  the  yoke  imposed  on  them  by  the  Franks. 
They  succeeded  for  a  time,  and  their  first  act  was  to 
restore  idolatry.  In  the  meantime  S.  Willehad's 
labours  had  not  been  in  vain.     Many  true  and  real 


140  The  Missionary  Period. 

converts  had  been  made  by  his  preaching  and 
ministry.  These,  preferring  death  to  apostasy,  suffered 
terribly  in  this  crisis,  and  some  were  slain.  Willehad 
himself  escaped  into  Friesland,  where  he  awaited  in 
much  sadness  some  opening  for  a  return  to  his 
Mission.  None  occurring  for  some  time,  he  paid  a 
visit  to  Rome,  where  he  received  much  kindness  from 
Pope  Hadrian.  He  spent  also  two  years  at 
Epternach  in  holy  study  and  prayer,  making  daily 
intercession  to  GOD  for  his  scattered  flock  in 
Saxony.  In  the  meantime  a  desperate  struggle  was 
going  on  in  that  country  between  the  Saxons  and  the 
Franks  ;  the  former  fought  with  their  usual  courage, 
but  were  eventually  subdued  by  Charlemagne,  who 
imposed  his  usual  conditions,  and  so  once  more  it 
came  to  pass  that  the  Old  Saxons  renounced 
idolatry,  and  sullenly  accepted  Christianity  again. 
Duke  Wittekind  himself  submitted  to  be  baptized. 
It  is  impossible  to  justify  the  un-Christian  means 
adopted  by  Charlemagne  for  extending  Christianity. 
It  is  possible,  however,  and  our  bounden  duty,  to 
admire  his  zeal  for  the  faith,  so  far  as  it  led  him  to 
take  more  legitimate  means  for  propagating  it. 
One  of  these  was  to  seek  continually  for  the  best 
and  ablest  Missionaries  he  could  find.  These  he 
sent  in  large  numbers  into  Saxony,  planted  them 
among  the  people,  gave  them  lands  for  their  support, 
and  means  for  building  Churches.  As  soon  as 
possible,  Willehad  hastened    back    to  Wigmod,  and 


5.    Willehad.  141 

recommenced     his     labours,    restoring     the     ruined 
Churches,    and    preaching    everywhere    among    the 
people.     Hitherto,    in    deference    to    the    prejudices 
of   the    Saxons    (who,    for   some    unknown    reason, 
held  Bishops  in  aversion),  he  had  remained  in  Priest's 
Orders.       He    was    now    consecrated    Bishop,    and 
selected   Bremen  for  his  See.     Wigmod  and  a  vast 
extent    of  country  round    about   it   became   its    en- 
dowment.    Here  S.  Willehad   began  his   Cathedral : 
it   was    of    wood,    but    exceedingly   beautiful.       He 
lived    long   enough   to   see   it    completed    and    con- 
secrated.    Shortly  afterwards,  whilst  on  a  visitation 
in  his  diocese,  he  was  seized  with    fever  at  Plexen. 
His  illness  increased  daily,  and  his  companions,  who 
loved   him    dearly,    began    to    lose   all    hope   of    his 
recovery.      One   of    them     piteously    expostulating, 
exclaimed,   "  O   holy  shepherd,   leave  not   the  flock 
'  which   thou    hast   gained  to  the    Lord,  lest  it   be 
'devoured    by  the  wolf!      Forsake   us  not,    lest  we 
'  wander  and  are  lost !  "      The  dying  Saint  replied, 
'  Wish  not,  my  dearest  son,  to  keep  me  longer  from 
'the  presence  of   my  Lord,  nor  seek    to  make  me 
'desirous  of  life,  or  afraid  to  die.     Pray  rather  for 
'  me,  that  the  GOD,  Whom  I  have  ever  served,  may 
'vouchsafe  to  take  me  to  Himself,  and  mercifully  ac- 
'  cept  and  reward  my  labours.     My  flock  I  leave  safely 
'  in  His  hands.  Who  enabled  me  to  do  whatsoever  I 
'  have  done  for  it.     He  will  not  fail  it  or  forsake  it,  for 
'  the  whole  world  is  full  of  His  mercy."     S.  Willehad 


142  The  Missionary  Period. 

died  on  November  8,  789,  and  was  buried  in  his 
Cathedral  at  Bremen.  From  his  earliest  years  he 
had  accustomed  himself  to  abstain  from  wine  and 
beer,  and  also  from  animal  food  of  all  kinds,  even 
from  milk.  His  diet  was  bread,  honey,  vegetables, 
and  fruit.  In  his  old  age,  however,  when  he  became 
infirm,  he  occasionally  took  fish.  He  was  a  man 
much  given  to  prayer  and  private  devotions.  The 
psalms  he  delighted  in.  It  was  his  custom  to  repeat 
the  psalter  daily,  and  occasionally  twice  in  the  same 
day.  Bremen  was  before  long  made  a  Metropolitan 
See.  Willeric,  the  first  Archbishop  of  Bremen,  rebuilt 
S.  Willehad's  Cathedral  in  stone. 


6".  Sola.  143 


HERMIT. 

Circa  790. 


S.  Sola  was  an  Englishman  who  followed  S.  Boniface 
into  Germany,  where  he  became  a  hermit.  He  chose 
for  his  abode  a  spot  on  the  river  Altmuth  in  Bavaria, 
in  a  bend  of  that  river  which  closed  him  in  on  two 
sides  ;  on  the  other  sides  were  mountainous  alps, 
down  whose  steep  declivities  one  narrow  pathway, 
difficult  and  laborious  in  descent,  gave  access  to  his 
cell.  The  soil  was  barren,  but  suitable  for  pines, 
which  clothed  the  mountain  side  with  a  dense  forest. 
In  this  secluded  spot  S.  Sola  shut  himself  in,  and 
here  he  served  GOD  in  great  devotion  by  day  and 
night.  It  does  not  appear  that  he  ever  left  his  cell 
to  preach  as  a  Missionary  among  the  people  in  the 
neighbourhood.  Nevertheless,  it  is  certain  that  he 
exercised  a  wonderful  influence  for  good  among 
them,  for  in  such  great  reverence  did  they  hold  him 
that,  unmindful  of  the  difficulties  of  access  to  his  cell, 
they  resorted  to  him  in  great  numbers,  listened 
humbly  to  his  words  of  admonition,  and  consulted 
him  in  their  spiritual  difficulties.     The  mountain-side 


144  The  Missionary  Period. 

on  which  his  cell  stood  belonged  to  the  Emperor 
Charlemagne,  who,  hearing  of  his  fame,  made  him  a 
present  of  the  site  of  the  cell,  with  lands  adjoining. 
These  S.  Sola  gave  to  the  Abbey  of  Fulda,  to  which 
they  remained  attached  until  the  destruction  of  the 
religious  houses  in  the  i6th  century.  S.  Sola  lived 
to  a  very  great  age.  In  his  latter  days  he  became 
too  feeble  to  take  care  of  himself,  and  an  attendant 
was  given  him  to  attend  to  his  wants.  He  is 
supposed  to  have  died  A.D.  790.  He  was  buried  in 
his  cell,  over  which  a  little  Church  was  erected.  The 
place  is  still  called  from  him  Solen-hoven. 


S.  Led  win.  145 


a.  Uthiain. 

Towards  close  of  Eighth  Century. 


S.  Lebwin  (whose  English  name  was  Liafvin)  is  said 
to  have  been  a  child  of  grace  from  his  earliest  days. 
He  grew  up  in  all  virtues,  much  given  to  prayer, 
sparing  to  himself,  liberal  to  the  poor.  After  he  had 
been  advanced  to  the  Priesthood,  he  became  desirous 
of  joining  the  English  Missionaries  on  the  Continent, 
and  for  this  purpose,  crossing  the  sea,  made  his  way 
to  Utrecht.  This  was  soon  after  the  death  of  S. 
Boniface,  and  he  was  most  kindly  received  at  Utrecht 
by  a  disciple  of  that  Saint,  Gregory,  who  was  then  its 
Vicar-General,  and  who  afterwards  became  the  Bishop 
of  that  See.  Gregory  sent  Lebwin,  with  one  or  two 
other  English  Missionaries,  to  Over-Yssel  (in  modern 
Holland),  where  he  built  himself  a  cell  on  the  Yssel. 
By  his  vigorous  preaching  he  soon  made  many 
converts.  This  excited  the  wrath  of  their  heathen 
brethren,  from  whom  he  had  much  to  endure.  Old 
Saxony  adjoined  this  part  of  the  country.  It  was  a 
custom  with  the  Saxons  to  hold  a  yearly  assembly 
at  Marklo,  on  the  river  Weser,  to  deliberate  on  the 
public   affairs  of  the    nation,  when   public   sacrifices 


146  The  Missionary  Period. 

were  offered  to  various  idols.  On  one  of  these 
occasions  S.  Lebwin,  repairing  thither,  entered  the 
assembly  hall,  with  a  cross  in  one  hand,  and  a  book 
of  the  Gospels  in  the  other,  and  denouncing  their 
idolatry,  preached  Christ  to  them.  The  idolaters, 
full  of  wrath,  but  having  no  weapons  with  them, 
would  have  avenged  themselves  on  the  Missionary 
with  stakes  from  the  nearest  hedge-rows,  and  with 
stones,  but  were  pacified  by  an  old  chief  named 
Buto,  who  interfered  in  Lebwin's  favour,  and  who 
claimed  for  him  the  privilege  of  an  ambassador. 
Thus  Lebwin  escaped.  Some  years  later,  when 
Charlemagne  made  war  on  the  Saxons,  they  re- 
taliated by  persecuting  the  Christians,  and  S. 
Lebwin's  cell  was  burnt  to  the  ground.  This  he 
rebuilt,  and  continued  his  labours  and  hard  life  till 
his  dying  day,  November  12th,  towards  the  close  of 
the  8th  century.  S.  Lebwin  is  honoured  in  France, 
Germany,  and  Holland.  His  body  reposes  in  a 
Church  built  at  Deventer  (the  capital  of  Over-Yssel), 
which  is  the  Cathedral  of  the  See. 


Clje  33arfe  l^eriotJ. 


S.   FRIDESWID. 


PSgei^st 


VIRGIN. 

Circa,  770. 


S.    Frideswid,   whose    name    is    now   almost    for- 
gotten   out    of    Oxford,    was    in    former   times   held 
in    great    veneration    in    the    midlands   of    England. 
Thousands    of    pilgrims    flocked    annually    to    her 
shrine  in  Oxford,  on  the  occasion  of  her  festival.     This 
has    long    become    a    thing    of    the    past — yet    no 
slight    interest   must    ever   remain    attached    to   her 
name — if    only   because    the    Cathedral    in    Oxford 
is   dedicated    to  her ;    and   the  principal   College   in 
that    most    famous    University  is    the    modern    out- 
come of  the  religious  house  which  she    founded    in 
Oxford     so     many    centuries     ago.       Under    these 
circumstances  it    is    the   more   to   be  regretted    that 
no    contemporary    account    was    written    of  her,   or, 
if  written,   has   not   come  down  to   our  times.     The 
most    we    know   of  her,    strange  to    sav,  is    due    to 
a    French    MS.   (found    at    Fontenelle,   by   Mabillon, 
who  copied    and    published   it).     Unfortunately  this 
MS.    was    imperfect.       But    from    this,    and    other 
notices     of    her     in    various    old     English    writers, 


150  The  Dark  Period. 

the  main  incidents  of  her  Hfe  may  be  safely 
gathered,  and  these  we  now  proceed  to  give, 
telling  the  tale  as  it  was  told  in  the  original  story. 

About  the  year  of  our  LORD  jESUS  Christ 
725,  when  the  Word  of  GOD  had  flourished  and 
borne  excellent  fruit  in  the  nation  of  the  Angles,  who 
had  possessed  themselves  of  the  island  of  Britain, 
a  certain  sub-ruler,  Didan,  greatly  esteemed  for 
his  virtuous  life,  had  taken  his  residence  in  the 
city,  called  in  the  Saxon  tongue,  Oxenford. 
Guided  by  Divine  Providence,  this  man  had 
associated  with  himself  a  wife  of  like  character 
with  his  own,  Safrida,  of  whom  he  had  one  only 
child,  a  daughter,  who  inherited  his  own  and 
his  wife's  virtues,  and  who,  being  washed  in  the 
Font  of  Holy  Baptism,  received  the  name  of 
Frideswid.  When  the  girl  was  five  years  old, 
she  was  put  under  the  tutelage  of  Algiva,  a 
very  religious  woman,  by  whom  she  was  instructed 
in  the  Holy  Scriptures,  and  brought  up  in  pious 
and  godly  ways.  Before  she  was  of  a  marriageable 
age  her  mother  died,  and  this  brought  her  into 
still  closer  association  with  her  father.  He,  smitten 
with  grief  at  the  death  of  his  wife,  and  moved 
by  the  assiduous  entreaties  of  his  beloved  daughter, 
erected  a  Church  within  the  city  bounds,  which 
he  caused  to  be  consecrated  in  honour  of  the 
holy  eternal  Trinity,  and  of  S.  Mary  the  Virgin, 
and    of    All    Saints.     This    Church    he    committed 


S.  Frideswid.  151 

in  trust  to  his  daughter  at  her  request.  Frideswid 
taking  possession  of  the  Church,  gave  herself  up 
to  all  good  works,  shewing  bowels  of  mercy  to 
those  in  need,  and  liberally  ministering  to  their 
necessities.  And  now,  weaned  altogether  from 
worldly  pleasures,  and  her  heart  set  on  the 
heavenly  country,  she  began  earnestly  to  desire 
to  dedicate  herself  wholly  to  Christ.  Nor  did 
her  father  put  any  obstacle  in  her  way,  but,  on 
the  contrary,  making  a  willing  sacrifice,  furthered 
her  desires.  Sending  for  the  Bishop  of  the  Diocese, 
he  obtained  his  leave  that  his  daughter  should 
receive  the  religious  habit.  When  this  was  done, 
twelve  of  her  companions,  damsels  of  noble  birth, 
moved  with  emulation  by  her  example,  forsook 
all  things,  and  followed  the  Lord,  walking  in  all 
His  Commandments  and  ordinances,  after  the 
example  of  the  beloved  Frideswid.  By  the 
munificence  of  her  father,  offices,  most  suitable 
for  a  religious  house,  were  constructed  nigh  to 
the  Church,  from  whose  interior  might  be  heard, 
both  night  and  day,  the  sound  of  Psalms  and 
Hymns,  sung  in  sweet  melody  by  the  virgins 
engaged  in  their  devotions.  Not  long  after  this, 
her  illustrious  father,  seized  with  a  grievous 
fever,  took  to  his  bed,  and  coming  to  extremities, 
fortified  himself  with  the  Viaticum  of  Christ's 
Body,  and  so  slept  with  his  fathers,  completing 
his  days  in  a  good  old  age.     The  blessed  Frideswid, 


152  The  Dark  Period, 

thus  deprived  of  both  her  parents,  gave  herself  with 
still  greater  devotion   to  her  heavenly  calling.     The 
legend  proceeds  to  tell  at  some  length  the  various 
artifices  employed  by  the   devil  to  eject  the  virgin 
from  her  citadel  of  prayer.     His  first  device  was  to 
fill    her    mind    with    feelings    of    self-righteousness. 
For   this    purpose,   under   the  guise  of  an  angel  of 
light,  he  recounted  her  good  deeds,  hoping  thus  to 
lead  her  on   to  some  act  of  spiritual  pride.     In  this 
attempt  he  was  foiled  by  the  humility  of  the  virgin, 
who,     unconscious     of    any    deserts     of     her    own, 
trusted    only    in    CHRIST    and     His    merits    for   her 
salvation.      Defeated    here,    he    turned    to    another 
stratagem.    There  was  in  the  neighbourhood  a  young 
nobleman    (some   writers    say,    "a    King,"   probably 
a  sub-ruler),  Algar  by  name,  "  a  man  sufficiently  bad 
"at   all   times   to   serve   an   evil    purpose."     He  had 
seen    Frideswid,   and    had    fallen    in   love   with   her. 
The   evil    one   took    care   to    inflame    his    passions. 
Stirred  to  the  quick  by  his  suggestions,  Aigar  sent 
messengers  to  Frideswid  to  press  his  suit,  and  offer 
marriage.     The  virgin,  much  shocked,  sent    back    a 
respectful,  but  firm  refusal.     On  which  Algar,  finding 
prayers  and  blandishments  of  no  avail,  determined 
to  proceed  to  violence.     This  coming  to  the  ears  of 
the  virgin,  she  hastily  fled  with  two  of  her  "  Sisters  " 
from    Oxford.     They    came    in    a    boat    down    the 
river     to     Benton  ^     (which     is     about     ten     miles 

I  Benson,  or  Bensington. 


5.  Frideswzd.  153 

distant).  Here,  leaving  the  river,  she  hurried  into 
an  adjoining  wood,  in  which  was  a  hovel,  or  stye, 
long  since  disused,  and  then  covered  over  with  ivy. 
In  this  she  concealed  herself,  and  remained  (some 
writers  say  three  years),  with  the  knowledge  of  the 
country  people,  who  ministered  to  her  wants.  At 
last,  however,  her  hiding-place  became  known  to 
her  lover,  who  had  not  the  slightest  intention  of 
giving  up  the  pursuit.  He  was  on  his  way  to 
Benton,  when  the  virgin,  hearing  of  it,  fled  back 
towards  Oxford  "by  hidden  path-ways  (GOD  ac- 
"  companying  her),  and  entered  it  in  the  darkness 
"of  the  night."  Thither  she  was  followed  in  hot 
pursuit  by  Algar,  who,  with  his  companions,  was  in 
the  act  of  passing  through  the  gates  of  the  city, 
when  the  girl,  despairing  of  flight,  and  unable  from 
weariness  to  proceed  a  step  further,  threw  herself  in 
most  heartfelt  prayer  on  the  protection  of  GoD.  Nor 
did  she  seek  that  protection  in  vain,  but  found 
deliverance.  What  happened  is  not  clear.  According 
to  the  old  legend,  Algar  was  suddenly  seized  with 
blindness.  It  seems  probable  that,  in  the  impetuosity 
of  his  pursuit,  he  either  overstrained  himself,  or  met 
with  some  accident,  or  was  seized  with  a  fit,  in  which 
he  lay  for  some  time  dizzy  and  sightless.  In  this 
miserable  plight,  realizing  the  folly  of  his  conduct,  and 
coming  to  a  better  mind,  he  sent  a  message  to  S. 
Frideswid,  begging  her  pardon  for  the  annoyance 
which  he  had  caused  her,  and  humbly  commending 


154  ^^<^  Dark  Period. 

himself  to  her  prayers  ;  nor  did  he,  after  his  recovery, 
molest  her  again.  S.  Frideswid  lived  many  years 
after  this.  She  built,  some  writers  tell  us,  a  cell  or 
priory  on  the  spot  where  she  had  concealed  herself 
at  Benton,  also  another  at  Bisney  (not  far  from 
Oxford),  and  a  third  at  Thornbury,  on  an  islet  among 
the  marshes  of  the  Thames.  Here  she  erected  a 
little  Church,  said  to  have  been  of  wickerwork,  and 
lived  some  years  in  a  cell  hard  by.  A  well  in  the 
neighbourhood  is  still  shewn,  which  is  said  to  have 
been  obtained  by  her  prayers.  Eventually  she 
returned  to  Oxford,  and  died  there  in  her  Nunnery, 
November  14,  circa  A.D.  770. 


S.  Frideswid's  Nunnery  was  destroyed  by  the 
Danes.  The  Community  was  scattered  or  put  to 
death.  The  house  became  a  ruin.  In  this  state  it 
remained  until  after  the  Conquest,  when  it  was 
rebuilt,  but  changed  into  a  College  for  Secular 
Canons.  In  their  possession  it  continued  until  the 
time  of  Henry  VIII.,  when  Cardinal  Wolsey  sup- 
pressed it,  or  rather  rebuilt  and  converted  it  into 
the  magnificent  College  now  called  Christ  Church. 
Her  Church  also  had  a  chequered  history.  It  was 
burnt  down  in  the  reign  of  Ethelred  the  Unready, 
and  rebuilt  by  that  King.  This  Saxon  Church  was 
replaced  by  a  grand  Norman  edifice  (in  the  time  of 


S.  Frideswid,  155 

Henry  I.),  erected  by  Roger,  Bishop  of  Salisbury. 
King  Henry  HI.  held  our  Saint  in  great  veneration. 
Her  old  shrine  was  by  him  replaced  by  one 
"  that  blazed  with  gold  and  jewels,  and  whose  sides 
"  were  plated  with  gold."  So  it  remained  until  the 
reign  of  Henry  VHI,  His  first  Queen,  Katharine 
of  Arragon  (in  company  with  Cardinal  Wolsey)  paid 
her  devotions  at  this  shrine,  A.D.  15 18,  and  was 
one  of  the  last  of  the  countless  multitudes  of 
pilgrims  which  resorted  to  it.  A  few  years  later, 
when  S.  Frideswid's  priory  was  converted  into  a 
College  for  secular  students,  the  Church  was 
attached  to  the  College.  Henry  VHI.,  who 
rifled  the  shrine  of  its  gold  and  jewels,  spared 
the  relics  of  the  Saint.  They  lie  still  in  the  aisle  of 
the  Church,  and  a  modern  brass  marks  the  spot. 
It  only  remains  to  add,  that  when  Oxford  became 
a  See,  S.  Frideswid's  Church  was  made  the  Cathedral 
of  it. 


156  TJie  Dark  Period. 


KING    AND    MARTYR. 

A.D.  792. 


This  Saint,  who  is  distinguished  by  the  title  of 
Mai'tyr  from  the  famous  King  Ethelbert  of  Kent, 
was  the  only  son  of  Ethelred,  King  of  East  Anglia, 
whom  he  succeeded  on  the  throne  of  that  Kingdom. 
He  was,  we  are  told,  a  Prince  of  an  exceedingly 
amiable  and  affable  disposition.  The  neighbouring 
Kingdom  of  Mercia  was  at  this  time  held  by  Offa, 
the  most  powerful  King  in  the  Heptarchy.  Negotia- 
tions for  a  marriage  between  Ethelbert  and  Offa's 
daughter,  the  Princess  Etheldritha,  were  entertained, 
and  Ethelbert  was  invited  to  visit  Offa  at  his  Palace 
in  Herefordshire.  Chroniclers  vary  in  their  state- 
ments whether  the  proposed  alliance  was  initiated  by 
Offa,  with  the  purpose  of  entrapping  the  young  King, 
or  whether  the  idea  of  it  originated  with  Ethelbert 
himself.  Be  this  as  it  may,  the  unfortunate  King 
accepted  Offa's  invitation,  came  with  his  retinue  to 
visit  him  at  Sutton  Wallis  in  Herefordshire,  was  there 
contracted  to  the  Princess,  and  then  basely  put  to 
death.     The  object  of  this  foul  murder  was  to  enable 


6".  EtJielbert.  157 

Offa  to  seize  the  Kingdom  of  East  Anglia,  and  annex 
it  to  his  own  ;  and  his  Queen  is  said  to  have  been  the 
author  of  it,  for  she  pointed  out  the  advantages  of  the 
scheme,  and  the  facility  with  which  it  might  be 
accompHshed,  and  so  drew  the  King,  her  husband, 
into  it.  There  are  writers,  indeed,  who  would  clear 
Offa  of  any  share  in  the  guilt,  and  who  impute  it 
solely  to  the  Queen,  but  it  is  difficult  to  believe  this, 
when  we  find  the  following  statement  in  our  best 
authority  {The  A7iglo- Saxon  Chronicle)-.  "  A.D.  792. 
"  This  year  Offa,  King  of  Mercia,  commanded  the 
•'head  of  King  Ethelbert  to  be  struck  off." 

This  horrid  crime  was  carried  out  with  the  utmost 
secrecy,  and  was  executed  by  one  of  the  Prince's  own 
Earls,  named  Guibert,  who  had  been  suborned  by 
Offa.  But,  though  no  one  else  knew  of  it,  it  some- 
how became  known  to  the  Princess  Etheldritha,  and 
she  at  once  divulged  it  to  the  East  Anglian  nobles 
who  had  accompanied  their  King,  whom  she  warned, 
as  they  valued  their  lives,  to  flee  from  the  palace. 
They  did  so  by  night,  and  happily  escaped  into 
East  Anglia.  The  body  and  head  of  the  Prince  were 
buried,  or  rather  thrust  into  a  hole  on  the  bank  of  the 
river  Lugg,  at  a  place  then  called  Marden/  but  they 
did  not  remain  very  long  there.  They  were  dis- 
covered, taken  up,  and  translated  with  great  honour 
to  Fernlega,  which  some  say  was  the  ancient  name 
of  Hereford.     A  rich  man,  named  Brithric,  bore  the 

I  A  Church  was  afterwards  built  over  the  spot. 


158  The  Dark  Period. 

expense.  Universal  compassion  was  felt  for  Ethel- 
bert,  and  the  base  part  acted  by  Offa  was  regarded 
with  detestation.  It  is  pleasing  to  know  that  this 
remarkable  King,  in  whose  character  there  is  so 
much  to  condemn,  and  so  much  to  admire,  evinced 
no  resentment  at  the  honour  shewn  to  his  victim. 
On  the  contrary,  he  soon  became  heartily  ashamed 
of  the  base  part  he  had  acted  in  this  tragedy,  and 
the  short  remainder  of  his  life  was  spent  in  doing 
whatever  was  possible  in  expiation  of  his  guilt. 
Some  writers  assert  that  he  made  a  pilgrimage  to 
Rome  to  obtain  absolution.  But  there  seems  no 
evidence  of  this  (he  lived  but  two  years  afterwards). 
It  is  certain  that  he  gave  large  lands  to  the  Church 
in  Hereford  (where  Ethelbert  was  buried),  built 
religious  houses  and  Churches  in  different  parts  of 
the  country,  and,  in  special  penance  for  this  crime, 
refounded  with  the  utmost  munificence  the  ancient 
Abbey  of  S.  Albans,  which  thenceforth  became  one 
of  the  most  important  in  England. 

It  pleased  GOD  to  punish  Offa  in  this  world.  His 
latter  days  were  days  of  sorrow.  His  Queen  died 
before  the  year  was  over.  The  Princess,  his  daughter, 
forsook  the  Palace  to  live  a  life  of  religion  in  Croyland. 
His  own  life  came  shortly  to  an  end,  and  his  only 
son,  Egfert,  the  sole  representative  of  his  house,  died 
soon  afterwards  without  an  heir,  and  the  Kingdom 
of  Mercia  passed  to  another  branch  of  the  royal 
family. 


6".  Ethelbert.  159 

Ethelbert  soon  came  to  be  regarded  as  a  Saint  and 
Martyr,  and  as  time  went  on  the  veneration  for  his 
memory  increased.  Churches  were  built  in  his 
honour  in  all  parts  of  England,  most  of  all  in  East 
Anglia,  where  in  one  Diocese  alone  (that  of  Norwich) 
more  than  twenty  Churches  were  dedicated  to  him. 
The  Cathedral  in  Hereford,  where  his  body  lay, 
became  enriched  with  extensive  endowments  of  land. 
It  was  magnificently  rebuilt  not  long  after  by  Mile- 
frid,  King  of  Mercia,  who  caused  it  to  be  dedicated 
to  5.  Ethelbert,  Martyr. 


KING    ETHELBERT'S    DEATH. 

Some  old  writers  say  that  he  was  led  by  the  traitor,  Guibert,  through 
certain  obscure  passages  in  the  palace,  and  there  put  to  death.  Others 
assert  that  in  his  bedchamber  was  a  chair  sumptuously  adorned,  resting 
upon  planches,  which  might  sink  down  and  draw  its  occupant  with  it. 
Ethelbert  having  been  feasted  by  Offa,  on  retiring  to  his  bedchamber, 
sat  on  this  chair,  and  sank  with  it  into  a  cellar  below,  where  he  was 
stifled  to  death  with  pillows. 


i6o  TJie  Dark  Period. 


a.  €tiieltrrftlta. 

VIRGIN. 

Circa  830. 


This  Princess,  Offa's  daughter,  to  whom  King  Ethel- 
bert  had  been  affianced,  is  also  reckoned  among  the 
Saints.  The  shock  of  the  horrible  crime  just  related 
created  in  her  mind  such  a  disgust  for  the  world  that 
she  resolved  to  quit  it,  and  to  give  the  remainder  of  her 
life  to  religion.  An  old  writer  tells  us  that,  when  she 
was  on  the  eve  of  quitting  her  father's  palace,  "  being 
"  taught  by  the  HoLY  GHOST,  she  prophecied  to  her 
"  mother  on  this  wise — '  Thy  sonne  shall  not  live 
"  '  three  years,  and  the  kingdom  shall  be  unstable, 
"  '  and  thou  thyself  shall  not  live  in  the  confession  of 
" '  God  over  three  months.'  All  which,"  he  says, 
"  followed  as  the  virgin  spoke."  She  retired  to 
Croyland,  where  she  became  an  *'  Ancress,"  or 
Recluse.  Her  cell,  which  had  compartments,  was 
situate  on  the  south  side  of  Croyland  Church,  over 
against  the  High  Altar.  Here  she  lived  in  much 
holiness  of  life  many  years,  dying  at  an  advanced  age 
about  830. 


S.  Alanund,  or  Alhmund.  i6i 


&♦  aicmunU,  or  ^IfintttitU* 

A.D.  800. 


This  Saint  was  formerly  held  in  much  veneration  in 
the  Midlands  of  England.  He  was  a  son  of  King 
Alcred  (or  Alured),  who  held  the  throne  of  Northum- 
bria,  A.D.  765-774.  This  once  powerful  Kingdom  was 
now  fast  falling  into  decay,  and  its  annals  are  a 
continuous  record  of  violence  and  rebellion.  Alc- 
mund's  father  was  expelled,  A.D.  774.  Another 
revolution  occurred  later  on,  when  his  elder  brother, 
Osred,  was  placed  on  the  throne,  only  to  be  deposed 
and  slain  shortly  afterwards.  The  throne  was  then 
seized  by  a  powerful  Thane,  Earduf,  who  looked  with 
suspicion  on  the  young  and  blameless  Prince  Alc- 
mund,  whose  only  crime  was  that  he  was  the  rightful 
heir  to  the  crown.  Some  writers  say  that  Alcmund 
asserted  his  claim,  but  was  defeated.  Whether  so, 
or  not,  he  was  obliged  before  long  to  flee  from 
Northumbria,  and  he  escaped  with  some  faithful 
friends,  into  the  Midlands.  There  he  was  pursued 
by  the  satellites  of  Eardulf,  who  discovered  him  in 
Shropshire,    and   slew  him   and   all   his   companions. 

M 


1 62  The  Dark  Period. 

He  was  buried  at  Lilleshall,  which  was  apparently 
the  place  of  his  death.  It  became  a  custom  to  visit 
his  tomb,  and  before  long  it  was  reported  that 
miraculous  cures  had  occurred  there.  This  brought 
sick  and  ailing  people  in  large  numbers  to  Lilleshall, 
and  many  of  them  reported  that  they  were  healed  of 
their  plagues.  Alhmund  was  soon  regarded  as  a 
Martyr,  and  his  relics  were  translated  to  Derby, 
where  a  magnificent  Church  was  built  in  his  honour. 
In  Shrewsbury,  also,  a  noble  Church  was  erected 
to  his  memory  by  the  Lady  Alfleda,  King  Alfred's 
daughter. 


5.  Kenelin.  163 


MARTYR. 

A.D.    819. 


Kenelm  was    the  son  of   Kenulf,    King  of   Mercia, 
A.D.  795-819.     Kenulf  had  a  palace  at    Kenihvorth, 
and    the    place  takes  its  name    from  him.     He  was 
a    brave    and    powerful    King,    eminent    among    the 
Kings  of  the  Heptarchy.     At  his  death  he  left  two 
daughters,  who  were  grown  up,   Ouendrida  and  Bur- 
genilda,  and  a  little  boy  Kenelm,  only  seven  years  old, 
to  whom  he  devised  the  Kingdom.     This  fair-haired 
child,  "  whose  head  was  as  white  as  milk,"  was  left  to 
the  care  of  his  elder  sister,  Quendrida,  and  a  certain 
Ascobert  was  appointed  to  be  his  tutor  and  guardian. 
The  government  of  the  country  was  left  in  the  hands 
of  his  sister  Ouendrida  until  he  came  of  age.     This 
ambitious  lady  determined  to  secure  it  in  permanence 
for  herself,  and  plotted  with  Ascobert  for  the  death 
of  her  brother.     Ascobert,  whom  she  is  said  to  have 
privately  married,  took   the   child  one  day  into  the 
woods  near  Clent   ;^ where  his   father  had  a  hunting 
palace),  and  there  killed  and  buried  him.     For  some 
time  it  was  not  known  what  had  become  of  the  child, 


164  The  Dark  Period. 

but  eventually  his  remains  were  discovered.  They 
were  taken  up  and  buried  with  great  solemnity  in 
Winchecombe  Abbey,  where  the  King,  his  father,  had 
usually  resided,  and  where  he  had  built  a  magnificent 
Abbey.  It  was  well  known  who  were  Kenelm's 
murderers,  and  they  were  regarded  with  universal 
detestation,  but  they  were  beyond  the  reach  of  the 
law. 

Quendrida,  however,  did  not  retain  the  govern- 
ment for  many  years.  In  the  mean  time  the  popular 
sympathy  for  the  child  found  satisfaction  in  regarding 
him  as  a  Martyr.  An  annual  Festival  was  appointed 
in  his  honour,  and  it  became  at  once  a  famous 
Festival  in  the  Midlands.  People  crowded  to  it  from 
all  parts  of  England.  This  popularity  it  retained  for 
many  ages.  Mahnesbury,  writing  in  the  12th  century, 
says,  "  There  is  scarce  a  place  in  England  more 
"  venerated  than  S.  Kenelm's  grave,  or  where  a  greater 
"  number  of  persons  attend  his  Festival." 

There  is  still  standing  on  the  Clent  hill-side  a 
Church  which,  according  to  tradition,  was  built  over 
the  spot  where  the  child's  remains  were  found.  The 
present  structure  is  13th  century  work,  when  no 
doubt  the  Church  was  rebuilt,  but  it  contains  remains 
of  the  old  original  Church.  On  the  south  wall  may 
be  seen  the  figure  of  a  child  most  rudely  carved, 
evidently  intended  to  represent  S.  Kenelm.  A  crown 
of  stone  is  over  its  head,  and  the  hand  is  raised  in 
benediction.     There  is  also  a  beautiful  specimen  of 


5.  Kenelni.  165 

Saxon  architecture  in  the  arch  over  the  entrance  into 
the  Church.  When  this  Church  was  restored  in 
1848,  and  the  walls  were  denuded  of  their  coating, 
frescoes  representing  S.  Kenelm's  death  were  dis- 
covered under  it. 

The  old  mediceval  legend  is  as  follows  : 

S.  Kenelm,  Martyr,  was  King  of  a  part  of  England  near  Wales. 
His  father  was  King  before  him,  and  was  named  Kenulf.     It  was  he 
who  founded  the  Abbey  of  Wynchecombe,  and  when  he  died  he  was 
buried  in  it.     Wynchecombe  was  at  this  time  the  best  town  of  the 
country.     Kenelm  was  King  of  Worcestershire,  Warwickshire  (sic. )  and 
Gloucestershire    (and  the  Bishop  of  Worcester  was  Bishop  of  these 
three  shires).      He   was  also  King  of  Derbyshire,  Chesshire,  North- 
amptonshire, Oxfordshire,  Leicestershire,  and  Lincolnshire.     All  this 
was  called  the  March  of  Wales.      Kenelm  had  two  sisters,  Quindrida 
and  Dormenild,  and  his  sister  Dormenild  loved  him  much,  and  they 
lived  holily  together   to  their   live's  end  ;    but  Quindrida,  the  other 
sister,  turned  her  to  wickedness,  and  had  great  envy  at  her  brother 
Kenelm,  because  he  was  so  rich,  and  above  her,  and  she  laboured  with 
all  her  might  to  destroy  him,  because  she  would  be  Queen  and  reign 
after  him.     At  first,  therefore,  she  plotted  to  poison  him,  but  having 
failed  in  this,  she  bribed  Ascobert,  his  guardian,  to  kill  him,  by  offer 
of  great  rewards,   promising  to   share   the   Kingdom   with  him.     It 
happened  at  this  time  that  the  child,  who  was  in  one  of  his  father's 
houses  in  Clent,  had  a  remarkable  dream,  which  he  told  his  nurse. 
"I  saw,"  he  said,   "dear  mother,   a  tree  standing  by  my  bedside, 
"  which  reached  to  the  stars,  and  methought  that  I  stood  on  the  top 
"of  it,   whence  I   could   survey  the   universe.     The  tree  itself  was 
"covered  from  top  to  bottom  with  all  kinds  of  flowers,  and  glowed 
"  with  innumerable  lights.     But,  as  I  was  wondering  at  the  sight,  one 
"  of  my  people  ran  to  the  base  of  the  tree  with  an  hatchet,  and  cut  it 
"  down,  so  that  it  fell  with  a  crash,  and  forthwith  as  a  little  white  bird 
"  I  mounted  the  sky  heavenwards."     The  nurse,  hearing  these  words, 
began  to  beat  her  breast,  exclaiming,  "Alas,  my  dearest  child,  I  fear 
"  me  greatly  the  evil  counsels  of  thy  sister  and  of  thy  tutor  will  prevail 
"  against  thee."    But  the  child  had  no  fear,  and  when,  soon  after  this, 
Ascobert  proposed  that  they  should  go  into  the  woods  to  see  some 
hunting,  he  went  willingly  with  him.     When  they  reached  the  wood, 


1 66  The  Dark  Period. 

the  child,  oppressed  with  fatigue,  slipped  off  his  horse,  and  went  fast  to 
sleep  on  the  ground.  His  guardian  employed  himself  in  the  meantime 
in  digging  a  grave  in  which  to  hide  him.  The  child,  it  is  reported, 
waking  up  and  seeing  the  grave,  cried  out  with  prophetic  voice,  "  You 
*'need  not  dig  that  grave  for  me,  for  I  shall  not  lie  here,  but  in  the 
"  place  appointed  for  me  by  GoD,  and  to  confirm  my  words  I  will  give 
"  you  a  sign  in  this  rod  which  I  hold  in  my  hand."  As  he  said  this 
he  stuck  the  rod  in  the  ground,  and,  lo,  it  began  to  grow  whilst  he  was 
yet  speaking,  and  became  in  time  a  huge  ash  tree,  which  may  still  be 
seen  on  the  spot.  His  cruel  guardian  then  led  the  boy  further  into  the 
deep  valley,  in  the  wood  called  Clent.  Whilst  he  was  searching  for 
a  place  suitable  for  his  purpose,  the  little  martyr  rebuked  him  in  our 
Lord's  words,  saying,  "What  thou  doest,  do  quickly."  At  last, 
under  a  thorn  tree  he  struck  off  Kenelm's  head.  It  is  reported  that 
the  child  reached  out  his  hands  to  receive  his  head.  It  is  also  said 
that  before  his  death  he  was  engaged  in  repeating  the  Te  Deum,  and 
had  just  reached  the  verse,  "  The  noble  army  of  martyrs  praise  Thee," 
when  he  sank  down  dead.  His  death  occurred  on  July  17,  A.  D.  819. 
Ascobert  covered  his  body  in  the  ground  on  the  spot  where  he  had 
killed  him,  and  returned  hastily  home,  and  for  a  long  time  no  one 
knew  what  had  become  of  the  child.  After  a  time,  however,  a 
resplendent  column  of  light,  descending  as  it  were  from  heaven,  was 
seen  over  that  place  at  night,  and  in  the  daytime  a  white  cow 
belonging  to  a  widow  woman  in  the  neighbourhood,  leaving  the 
common-pastures,  attached  herself  to  the  place  were  the  child  was 
buried,  and  would  not  allow  herself  to  be  driven  away  except  for 
milking,  when  she  gave  an  abundance  of  milk,  which  doubled  that  of 
any  other  cow,  so  grateful  and  abundant  was  the  herbage  round  the 
grave,  and  the  more  it  was  grazed  upon  the  greater  was  its  luxuriance. 
Hence  the  place  has  obtained  its  present  name,  "  The  Cow's  Valley  " 
(Cowdale). 

Quendrida,  having  now  obtained  the  kingdom,  published  an  Edict 
forbidding  any  scandal  to  be  raised  about  her  brother's  death,  under 
pain  of  death.  But  though  she  might  keep  it  dark  in  England,  she 
could  not  do  so  in  Rome.  There,  one  day,  as  Pope  Leo  the  Younger 
was  engaged  in  celebrating  the  solemnities  of  the  Mass,  a  dove, 
whiter  than  snow,  flew  into  the  Church  bearing  in  its  bill  a  scroll 
inscribed  with  letters  of  gold.  This  it  dropped  on  the  Altar  of  S. 
Peter,  and  forthwith  flew  out  of  the  Church.  The  Pope,  anxious  to 
learn  its  contents,  shewed  this  document  to  many,  but  none  were  able 
to  interpret  it.  At  last  some  Englishmen  arrived,  who  read  the  sacred 
epistle  to  him.     It  was  as  follows  :   "  In  Clent  in  the  Cow's  valley  lies 


6".  Kenehn.  167 

"  the  royal  child  Kenelm,  with  his  head  cut  off,  under  a  thorn  tree.'* 
The  Pope  upon  this,  without  delay,  sent  Legates  into  England  to  the 
Archbishop  of  Canterbury  (Wulfred),  and  the  other  Bishops,  bidding 
them  translate  the  martyr  Kenelm  from  his  unworthy  grave  into  holy 
ground.     When  the  body  was  raised  from  its  resting-place,  a  fountain 
of  running  water  gushed  from  the  spot,  which  gave  health  to  many 
who  drank  it.      Moreover,  a  great  number  of  blind,  deaf,  lame,  and 
sick  people  were  healed  on  that  spot.      A  great  contention  now  arose 
between  the  men  of  Gloucestershire  and  those  of  Worcestershire,  each 
claiming  possession  of  the  body  for  their  own  country.    This  dispute  was 
atlast  settled  by  mutual  agreement,  that  the  party  which  woke  up  earliest 
on  the  following  morning  should  be  deemed  the  rightful  possessors 
of  the  body  of  the  holy  Martyr.     The  Gloucestershire  folk  rose  earliest, 
and  laden  with  their  sacred  treasure  were  five  miles  upon  their  way 
before  the  other  party  woke  up.     Vexed  and  angry  the  Worcestershire 
people  pursued  the  others,  but  in  vain.     The  Herefordshire  men,  after 
several  adventures,  and  not  without  immense  fatigue,  arrived  first  at 
Wynchecombe,  to  the  great  joy  of  all  the  people  in  it.     Quendrida  at 
this  time  was  in  Wynchecombe,  and  from  an  upper  chamber  she  beheld 
the  crowds  belovv  triumphing  in  her  brother's  glory.     At  the  sight  she 
grew  pale  with  shame  and  anger.     She  had  a  psalter  in  her  hand,  and 
opening  it  at  the  109th  Psalm,  she  thought  to  make  an  incantation  of 
it  by  reading  it  backwards  from  the  last  verse  to  the  first,  hoping  by 
this  means  to  interfere  with  her  brother's  bliss,  but  by  the  Will  of  GOD 
her  curse  reverted  on  herself,  for  when  in  the  course  of  her  incantation 
she  had  come  to  the  19th  verse,  "  Let  it  thus  happen  from  the  Lord 
*'  unto  my  enemies,  and  to  those  who  speak  evil  against  my  soul,"  her 
two  eyes,  torn  from  their  sockets,  fell  on  the  page  of  the  book  she  was 
reading.     This  book,  bound  in  silver,  and  strained  with  the  blood  of 
her  punishment,  is  still  shewn  in  proof  of  this  wonder.     The  wretched 
woman  did  not  long  survive,  and  her  body,  it  is  said,  could  neither  rest 
in  the  Church  or  in  the  plain. 


1 68  The  Dark  Period. 


A.D.   849. 


S.  WiSTAN  was  also  a  Prince  of  the  royal  family  of 
Mercia,  being  grandson  of  King  Witlaf,  who  died 
A.D.  839.  At  his  father  Wimund's  death,  Winstan 
was  a  child,  and  so  his  uncle,  Bertulf,  was  placed  on 
the  throne.  Wistan  was  brought  up  in  his  uncle's 
palace,  and  was  noted  for  his  piety.  His  uncle  looked 
on  him  with  jealous  eyes,  and  procured  his  assasina- 
tion  by  means  of  his  own  son  Berfert,  who  hated  his 
cousin.  One  day  when  they  were  out  in  the  field 
together  he  entrapped  him  into  a  cave,  where  he  slew 
him,  and  concealed  the  body.  It  was,  however, 
discovered,  and  buried  with  great  honour  at  Repton, 
which  was  still  the  burial-place  of  the  Mercian  Kings. 
Repton  was  destroyed  by  the  Danes  before  the 
century  was  over,  and  S.  Wistan's  remains  were 
translated  to  Evesham. 


S.  SwitJiun.  169 


&♦  Stottfiun- 

BI5H0P  OF  WINCHESTER. 

A.D.  862. 


SwiTHUN  was  born  of  noble  parents.  He  early- 
dedicated  himself  to  the  service  of  the  Church, 
passed,  step  by  step,  through  the  Minor  Orders, 
and  was  promoted  to  the  Priesthood  by  Helmstan, 
Bishop  of  Winchester.  Noted,  even  in  his  youth, 
for  sanctity  of  life,  single-minded  prudence,  and 
an  active  habit  of  mind,  he  was  selected  by  King 
Egbert  (Alfred's  grandfather),  to  be  the  tutor  and 
guardian  of  his  son,  Ethelwulf.  This  Prince  was 
himself  at  this  time  intended  for  Holy  Orders,  and 
had  been  attached  to  Winchester  Cathedral,  in 
which  he  had  made  his  profession,  and  had  been 
ordained  Sub-deacon.  It  so  happened,  however, 
as  time  went  on,  that  the  King,  his  father,  was 
left  unexpectedly  without  any  other  heir  to  the 
crown.  Under  these  circumstances,  special  license 
was  obtained  from  Pope  Leo  to  free  Ethelwulf  from 
his  vows.  He  returned  to  secular  life,  married,  and, 
at  his  father's  death,  A.D.  837,  ascended  the  throne. 
King  Ethelwulf  was  much  attached  to  his  old  tutor. 


170  TJie  Dark  Period. 

and  when  the  See  of  Winchester  became  vacant  by 
the  death  of  Bishop  Helmstan,  he,  "with  the  full 
"  consent  of  the  Clergy,"  promoted  Swithun  to  that 
See. 

The  country  was  at  this  time  in  a  most  dis- 
turbed state  by  reason  of  the  frequent  incursions 
of  the  Danes,  and  the  King,  excellent  and 
admirable  as  he  was  in  private  life,  possessed 
none  of  his  father's  military  qualities,  and  had 
no  experience  in  warfare  to  qualify  him  to  cope 
with  hordes  of  savages,  whom  even  his  father, 
expert  warrior  as  he  w^as,  had  found  a  difficulty  in 
keeping  from  his  shores.  What  then  was  to  be 
expected  when  the  defence  of  the  country  was  in 
the  hands  of  a  King  certainly  more  suited  for  the 
cloister  than  the  throne.  However,  as  a  matter 
of  fact,  the  country  suffered  much  less  in  Ethel- 
wulf's  reign  than  might  have  been  expected  ;  for, 
this  most  pious  King  was  led,  we  may  believe  by 
God,  in  Whom  alone  he  trusted,  to  place  the 
government  of  the  country  in  able  hands.  In  all 
matters  which  concerned  religion,  he  consulted 
Swithun.  The  defence  of  the  country  he  reposed 
in  another  Prelate,  Alstan,  Bishop  of  Sherborne. 
This  extraordinary  Churchman,  in  the  discharge  of 
this  office,  displayed  all  the  qualities  of  a  most  able 
General,  inspirited  his  countrymen,  raised  funds  for 
the  exchequer,  regulated  the  army,  and  accompanied 
it    in     their    military    expeditions.       Mainly    by    his 


5.   Swithun.  171 

exertions  the  Danes  were  kept  at  bay  during  the 
reign  of  Ethelwulf.  It  was  in  this  time  of  deep 
distress,  when  armaments  of  ferocious  pirates  were 
following  each  other  in  quick  succession,  threatening 
ruin  to  the  country,  that  King  Ethelwulf,  seeking 
aid  from  GOD,  "gave  by  Charter  the  tenth  part  of 
"his  land  throughout  his  kingdom,  for  the  glory  of 
"  God,  and  his  own  eternal  salvation."  This  grant 
was  made  first  of  all  at  Wilton,  and  apparently 
was  limited  to  the  province  of  Wessex.  But  in 
the  following  year  it  was  most  solemnly  renewed 
in  Winchester  Cathedral,  in  the  presence  of  the 
sub-Kings  of  Mercia,  East  Anglia,  etc.,  ratified  by 
the  Witan,  and  extended  to  the  whole  of  England. 
Troublous  as  were  these  days,  when  there  was  so 
much  to  distract  his  attention,  Swithun  was  most 
diligent  in  the  care  of  his  Diocese,  and  was  noted  for 
his  zeal  in  building,  and  restoring  Churches,  giving 
much  personal  superintendence  in  this  work.  He 
made  frequent  visitations  in  his  Diocese,  and  it  was 
his  custom  in  these  journeys  to  go  on  foot,  rather 
than  with  any  state.  To  avoid  observation  or 
remark,  he  usually  travelled  by  night,  when  he  would 
go  barefoot,  attended  only  by  a  few  of  his  Clergy. 
Hospitable  to  all  who  came  to  his  palace,  he  gave 
his  kindest  welcome  to  the  poor  and  needy. 
Honoured  by  the  King,  beloved  by  his  people, 
S.  Swithun  thought  very  slightingly  of  himself, 
for    he   was    a    man    of    deep    humility ;    one   who 


172  The  Dark  Period. 

trembled  when  he  thought  of  his  sinfulness.  It  is 
recorded  of  him  that,  in  his  last  illness,  when  he 
was  near  his  end,  he  laid  a  very  strict  injunction  on 
those  who  were  attending  him  that  they  should  not 
bury  him  with  the  honourable  rites  due  to  a  Bishop, 
but  as  a  sinner,  outside  the  Church,  in  some  part  of 
the  cemetery,  where  his  grave  might  be  trodden  on 
by  those  who  passed  through  it,  and  where  the 
drippings  from  the  eaves  of  the  Church  might  fall 
upon  it.  In  accordance  with  this  express  command, 
his  body  was  so  buried,  and  lay  thus  unworthily  for 
a  hundred  years  or  more,  but  a  general  feeling 
prevailed  that  this  indignity  ought  no  longer  to 
be  allowed.  The  body  was  taken  up  from  its 
dishonourable  place  by  the  Bishop  of  Winchester 
(S.  Ethelwold),  and  translated  with  the  utmost 
honour  into  the  Church.  The  King  himself 
(Edgar),  prepared  a  most  precious  shrine  for  it, 
and  the  Cathedral  thenceforth  was  dedicated  to 
vS.  Swithun. 


5.    EDMLJND'5    PASSION. 


Pa^e  173. 


S.  Edmund.  173 


KING    AND    MARTYR. 

A.D.  870. 


Edmund  was  only  fifteen  when  he  was  made  King 
of  East  Anglia,  A.D.  855.  It  is  a  moot  question 
whether  he  ruled  that  province  independently,  or 
in  subjection  to  Wessex.  East  Anglia,  no  doubt, 
had  long  lost  its  independence.  x\pparently,  how- 
ever, the  paramount  kingdom  (Wessex)  was  at  this 
period  engaged  in  such  a  desperate  conflict  with 
the  Danes  that  it  could  scarcely  hold  its  own  against 
them,  and  the  other  provinces  were  left  free  to  act 
for  themselves.  Edmund,  to  all  intents  and  pur- 
poses, was  an  independent  King.  "  Sprung  from 
"the  stock  of  the  ancient  Saxon  Kings,  he 
"  succeeded  to  the  throne,"  we  are  told,  "  not  so 
"  much  from  his  election  by  his  subjects,  as  by 
"his  own  natural  right."  He  was  a  devout 
Christian,  noted  for  his  piety  from  his  earliest 
days.  Nature  had  endowed  him  with  a  most 
comely  form,  which  was  the  more  pleasing,  be- 
cause it  was  set  off  by  the  virtues  of  his  mind, 
and  the  amiability  of  his  disposition,  which  made  him 
affable,  kind,  and  gracious  to  his  people,  by  whom 


174  '^^^^  Dark  Period. 

in  consequence  he  was  much  beloved.  He  had 
been  King  only  ten  years  when  Hinguar  and 
Hubba  arrived  in  the  North  of  England.  With 
them  were  associated  other  leaders  of  less  fame, 
Halfden,  Oskytel,  Bagsag,  etc.,  and  they  brought 
with  them  an  army  more  powerful  than  any  that 
had  yet  invaded  England.  They  soon  came  on  to 
East  Anglia  (A.D.  %66).  The  East  Anglians,  unable 
to  cope  with  such  an  army,  made  terms,  and 
bought  them  off  with  a  ransom,  in  which  was 
included  a  large  number  of  horses.  The  pirates 
took  advantage  of  this  to  ride  on  foray  into 
Mercia,  which  they  cruelly  ravaged,  and  thence 
returned  to  the  north.  There  they  made  them- 
selves masters  of  the  city  of  York,  slew  two 
rival  Kings  of  Northumbria,  and  appropriated  their 
dominions.  It  was  now  East  Anglia's  turn  to  suffer. 
In  870  Halfden  came  again,  with  half  the  army,  into 
East  Anglia.  Arriving  at  its  capital  city,  Thetford 
(where  Edmund  usually  resided),  Hinguar  defeated 
him  in  battle,  and  seizing  Thetford,  gave  it  up  to  the 
brutality  of  his  soldiers.  Edmund,  in  the  meantime 
had  retired  to  Framlingham.  Hinguar  sent  an  envoy 
to  him  there,  demanding  an  immense  sum  as  a  ransom, 
which  Edmund,  from  conscientious  motives,  refused 
to  pay.  The  Danish  King  followed  quickly  on  the 
heels  of  his  envoy,  and  seized  Edmund  at  Egglesdune 
(Hoxne).  Enraged  by  his  refusal  to  pay  the 
money,  Hinguar  subjected  him  to  various  torments. 


vS".  Edmund.  175 

The  soldiers  beat  him  with  clubs  till  they  were  tired, 
then  tied  him  to  a  stake,  and  made  him  a  target, 
shewing  their  skill  by  filling  his  body  with  arrows. 
It  was  still  palpitating,  when  one  of  them  struck  off 
his  head.  With  Edmund  also  perished  his  faithful 
Minister,  Humbert,  Bishop  of  Elmham,  who  is 
also  reckoned  among  the  Saints.  The  Danes, 
aware  of  the  veneration  paid  by  the  English  to 
the  remains  of  their  dead,  carried  off  the  head 
into  an  adjoining  wood,  and  hid  it  in  a  thicket.  It 
was  a  month  before  the  neighbourhood  was  free  from 
these  barbarians,  who,  at  last  went  off,  to  continue 
their  ravages  elsewhere.  As  soon  as  they  were  gone, 
the  English  came  out  of  their  hiding-places,  and 
their  first  care  was  to  attend  to  the  funeral  of  their 
beloved  King.  The  trunk  of  the  body  was  found 
without  difficulty  ;  and  a  search  was  commenced  for 
the  head.  One  of  Edmund's  officers,  who,  concealed 
from  view,  had  witnessed  his  sufferings,  pointed  out 
the  wood  into  which  the  Danes  had  carried  it. 
Proceeding  there,  they  made  a  systematic  search 
of  the  thickets,  and  in  the  course  of  it  the  head  was 
discovered.  (See  Appendix.)  It  was  carefully  re- 
united to  the  body,  which  they  buried  in  the  wood 
not  far  from  his  palace,  and  a  little  wooden  Church 
of  mean  structure  was  erected  over  it.^     This  was  all 

I  The  homely  structures  in  use  among  the  English  were  formed  of 
trunks  of  trees,  sawn  lengthways  in  the  middle,  with  one  end  fixed  in 
the  ground,  all  set  close  together,  and  the  interstices  filled  with  mud 
and  mortar,  over  which  was  a  thatched  roof. 


176  TJie  Dark  Period. 

that  these  turbulent  times  allowed.  As  soon,  how- 
ever, as  the  country  began  to  breathe  freely  again, 
and  there  was  a  little  rest  from  warfare,  a  general 
wish  was  manifested  to  give  the  blameless  King 
a  more  honourable  burial.  The  body  was  taken  up, 
and  found  incorrupt,  and  conveyed  amid  universal 
rejoicings  to  the  royal  town  of  Bedricsworth.  There 
"an  exceedingly  large  Church,  a  wondrous  wooden 
"structure,"  was  built  at  the  expense  of  the  nobles 
and  the  people  in  order  to  receive  it.  Seven  Priests 
dedicated  themselves  to  the  care  of  the  body,  attend- 
ing to  the  Services,  and  living  on  the  offerings  of  the 
people  who  came  to  worship  in  the  Church.  The 
gifts  and  offerings  were  so  lavish  that  they  soon 
became  affluent.  Bedricsworth  lost  its  name,  and 
began  to  be  called  S.  Edmund's  Bury.  King 
Athelstan  had  a  great  veneration  for  our  Saint,  and 
in  the  year  925  caused  a  handsome  Church  of  stone 
to  be  built  in  place  of  the  wooden  structure,  also  a 
college  for  the  Priests,  who  became  a  body  of 
Regulars.  Other  Kings  conferred  additional 
privileges.  The  Bury  was  freed  from  taxes,  and 
made  a  Sanctuary.  So  matters  remained  until  the 
eleventh  century,  when  the  Danish  Tyrant  Swein 
renewed  in  England  the  atrocities  of  the  ninth 
century.  In  the  course  of  his  rapine,  he  demanded 
an  exorbitant  fine,  or  ransom,  of  S.  Edmund,  which 
the  representatives  of  the  Saint  were  bold,  or  rash 
enough  to  refuse  to  pay.     The  infuriated   barbarian 


6".  Edmund,  \jy 

marched  at  once  with  an  army  towards  S.  Edmund's 
Bury,  vowing  vengeance  on  the  place.  On  his  way 
he  burnt  Oxford,  Cambridge,  and  other  towns,  and 
rested  for  the  night  at  Gainsborough,  intending  to 
wreck  the  Bury  on  the  following  day.  That  night, 
most  happily  for  England,  he  had  a  sudden 
seizure  of  illness,  and  died  before  the  morning 
dawned.  Everybody  believed  that  their  deliver- 
ance from  the  atrocities  of  this  tyrant  was 
due  to  S.  Edmund,  who  had  interfered  in 
behalf  of  his  Sanctuary  (see  Appendix) ;  and  from 
this  time  there  was  not  a  more  popular  Saint 
in  England  than  S.  Edmund.  Everyone  believed 
that  he  owed  him  a  debt  of  gratitude,  and  delighted 
in  making  offerings  at  his  shrine.  To  crown  all, 
the  Danes  themselves  began  to  honour  him  ;  none 
more  so  than  King  Canute  (Swein's  son),  who  strove, 
in  his  latter  days,  to  make  all  possible  amends  for 
the  violence  of  his  youth,  and  the  injuries  done 
by  his  father  and  himself  to  religion.  For  this 
purpose  he  re-built,  or  restored,  many  Churches  and 
Abbeys.  For  S.  Edmund  he  had  conceived  a  great 
veneration,  and  he  lavished  his  wealth  in  his  honour. 
Pulling  down  the  old  College,  he  built  a  grand 
Abbey  on  a  scale  which  made  it  one  of  the  most 
important  in  England.  Schools  also  were  given 
to  the  town.  A  colony  of  zealous  Benedictine 
Monks  were  placed  in  the  Abbey,  and  endowed 
with    princely    munificence.       It    only    remains    to 

N 


178  The  Dark  Period. 

add  that  the  Abbey  retained  its  prestige  under  the 
Norman  rule,  and  flourished  till  the  general  dis- 
solution of  the  religious  houses  in  the  sixteenth 
century. 

Leland,    the    antiquarian,   who    saw    the    Abbey 

shortly   before   its   destruction,    gives    the    following 

account  of  it : — "  The  sun    hath   not   seen   either  a 

'city    more    finely    seated,    or    a    goodlier    Abbey, 

'  whether   we   consider    the    revenues    and    endow- 

'  ments,  or   the   largeness    and    incomparable   mag- 

'  nificence   thereof.     A    man,  who   saw   the   Abbey, 

'  would    say   verily   that    it   was    a    city,   so    many 

'  gates  there  are  in  it,  and  some  of  brass,  so  many 

'  towers,    and    a   most   stately   Church,   upon   which 

*  attend      three      other      Churches,     also      standing 

'  gloriously   in    the   same   Churchyard,   all   of  pass- 

'  ing    fine    and     curious    workmanship."       Two    of 

these    Churches    remain,    S.   James    and    S.    Mary, 

the    latter    full   of    interesting    monuments,   among 

which     is    one     to    the     Princess    Mary,    sister    of 

Henry  VIII. 


S.   EDMUND'S    LEGEND. 


Prefatory  Remarks. 
It  is  difficult  to  know  how  much  of  this  legend 
is  to   be  credited.     Certainly  not  that  part  of  it  in 
which  we  are  told  that  S.  Edmund  was  descended 


S.  Edmund,  179 

from  a  foreign  stock.  There  seems  to  be  no  doubt 
that  his  ancestors  were  the  old  English  Saxon 
Kings  of  East  Anglia,  not  the  old  Saxons  of 
Germany.  On  the  other  hand,  it  seems  most 
highly  probable  that  Edmund's  father  was  living 
in  Germany,  and  that  our  Saint's  early  years  were 
spent  there.  When  the  unscrupulous  Offa  murdered 
King  Ethelbert,  and  seized  East  Anglia,  the  Princes 
of  the  royal  blood  would  have  to  flee  elsewhere, 
and  the  Continent  would  be  their  safest  refuge. 
The  remainder  of  the  story  falls  in  well  with  this 
assumption.  What  more  likely  than  for  the  King  of 
East  Anglia  (when  on  the  Continent),  to  pay  a 
visit  to  his  exiled  relation,  to  take  a  fancy  to 
Edmund,  and,  as  he  had  no  children  of  his  own, 
to  wish  to  leave  the  kingdom  to  him. 


LEGENDARY   HISTORY   OF    S.    EDMUND. 


I.     His  birth  and  parentage,  and  how  he  came  to  be  King  of  East 
Anglia. 

Edmund  was  the  son  of  Alcmund,  King  of  Saxony.  His  mother's 
name  was  Siwari.  They  lived  in  Nurenburg.  He  had  two  brothers, 
S.  Edelmond  a  Hermit,  and  Elbert  a  Benedictine  Monk  in  Holland. 
It  came  to  pass  that  OfFa,  King  of  East  Anglia,  making  a  pilgrimage 
to  Jerusalem,  came  into  Saxony,  and  was  entertained  by  King 
Alcmund.  Whilst  staying  with  him  he  took  a  great  liking  to 
Edmund,  then  a  boy  of  fourteen,  and  as  he  had  no  children  of  his 
own,  he  determined  to  make  him  his  heir.  Offa  died  on  his  way 
home  from  Jerusalem.     Before  his  death  he  commissioned  his  Bishop 


i8o  The  Dark  Period, 

and  chief  counsellor,  Humbert,  to  carry  his  signet  to  Edmund,  and 
to  tell  him  that  it  was  his  will  that  he  should  succeed  him  in  his 
kingdom  in  East  Anglia.  Edmund  accordingly  sailed  to  England, 
and  landed  at  Port  Hunstan.  His  first  act  on  landing  was  to  kneel 
down  on  the  shore  and  make  a  devout  prayer  to  GoD  that  his  coming 
might  be  acceptable  and  profitable  to  the  country.  "  Five  springs  of 
"sweet  water  immediately  flowed  from  the  dry  and  sandy  soil  on 
"  which  he  knelt."  The  town  of  Hunstanton  was  built  in  commemor- 
ation of  this  event.  Edmund  built  a  royal  tower  here,  and  then 
went  on  to  Attelborough,  "  where  he  learned  his  Psalter  by  heart  in 
"the  Saxon  tongue."  The  East  Anglians,  however,  were  not 
disposed  to  have  a  foreigner  for  their  King.  Popular  dissatisfaction 
manifested  itself.  An  assembly  was  called,  and  the  question  of 
appointing  a  new  Sovereign  discussed.  Bishop  Humbert,  in  this 
crisis,  addressed  the  assembly,  and  shewed  the  people  the  signet  sent 
by  their  late  King  to  Edmund.  Eventually  all  agreed  in  choice  of 
Edmund,  and  he  was  crowned  amid  universal  rejoicings  and  with  the 
greatest  ceremony  on  Christmas  day,  A.D.  855,  in  the  royal  town  of 
Burua.     (Sudbury). 

2.  Origin  of  the  hatred  of  the  Danes  for  S.  Edmund. 

Now  it  came  to  pass  that  the  Danish  Chief,  Lodbrog  (father  of 
Hinguar  and  Hubba),  was  cast  accidentally  by  shipwreck  on  the 
coast  of  Redeham  in  Norfolk,  and  was  taken  into  King  Edmund's 
household  as  a  hawker.  This  man  was  slain  by  another  of  the  King's 
hawkers,  named  Berne  Brocarde.  Berne,  for  punishment,  was  put  in 
the  vessel  in  which  Lodbrog  had  been  wrecked.  This  vessel  floated 
with  him  safely  to  Denmark,  and  Berne,  landing  there,  told  the 
Danes  that  Lodbrog  had  been  cruelly  murdered  by  Edmund.  In 
consequence  of  this,  and  to  revenge  their  father's  death,  Hinguar  and 
Hubba  organized  the  immense  armament  which  arrived  in  England, 
A.D.  865,  "under  Berne's  guidance." 

3.  King  Edmund's  exploits  against  the  Danes. 

"  Many  of  the  Danes,  wandering  out  of  the  ranks,  were  killed  by 
"  Edmund's  men.  The  Danes  besieged  one  of  his  cities,  but  were 
"deceived  by  a  well-fed  ox,  and  raised  the  siege.  Edmund  pursued 
"them,  and  slew  not  a  few.  Another  time  they  surrounded  him  in  a 
"wood,  but  he  escaped  by  a  ford  called  Berneford.  Another  time,  by 
"means  of  a  traitor,  they  learned  the  weakest  part  of  his  camp,  and 

broke  into  it.     Edmund  was  riding  out  of  it  at    the  time.     They 


«( 


^.  Edmund.  i8i 

"asked  him  where  the  King  was.  *  He  was  in  the  camp,'  replied 
"Edmund,  'when  I  was  last  there!'  They  hastened  off  to  the 
*'  camp,  and  were  a  good  deal  cut  up  by  Edmund's  army." — Leland. 

His  last  engagement  with  the  Danes  is  thus  told  by  the  same 
writer.  "Edmund  met  them  with  his  army,  not  far  from  Thetford, 
"and  a  fierce  engagement  took  place,  which  lasted  from  morning  till 
"  evening,  each  army  destroying  the  other.  At  last  Edmund,  weary 
"  of  the  slaughter  of  so  many,  retired  to  Egglesdun  with  the  remainder 
"of  his  army.  Whilst  Inguar  was  puzzling  over  the  loss  of  his  men, 
"  Ubba  arrived  at  Thetford  with  10,000  men,  they  joined  their  forces, 
"and  went  to  Egglesdun,  and  there  put  S.  Edmund  to  a  Martyr's 
"death,  a.d.  870,  in  the  29th  year  of  his  age." 

4.     The  recovery  of  the  Martyr's  head. 

The  people,  who  retained  a  grateful  sense  of  the  benefits  they  had 
received  from  the  late  King,  flocked  together  from  all  quarters, 
anxious  to  recover  that  part  of  his  body  which  was  missing.  They 
provided  themselves  with  horns  and  trumpets  so  that  in  their  search  of 
the  wood,  this  might  keep  them  within  reach  of  each  other,  etc.  "  Now 
"  while  they  were  thus  engaged,  a  most  wonderful  thing  happened, 
"  one  unheard  of  before  our  times,  for  the  head  of  the  holy  King, 
"  which  was  lying,  separated  from  his  body,  uttered  a  voice,  and,  as 
"it  were,  answered  the  men  who  were  searching  the  wood,  and  crying 
"out  to  each  other,  'Where  are  you?'  When  the  head  replied  (in 
"the  Latin  language)  'Here!  here!  here  !'  or  as  the  Latin  express 
"it,  '  Hie  !  hie  !  hie  !'  Nor  did  it  cease  repeating  this  word  till  it 
"  had  brought  all  the  people  to  itself.  The  string  of  the  dead  tongue 
"  might  still  be  seen  vibrating  with  the  effort."  "  To  this  miracle  the 
"Creator  of  the  world  added  yet  another,  by  providing  an  ex- 
"  traordinary  guardian  for  this  heavenly  treasure,  to  wit,  an  immense 
"  wolf,  which  was  found  lying  there,  embracing  the  head  between 
"its  feet,  and  keeping  watch  over  it.  Nor  would  it  allow  any  other 
"beast  to  injure  it,  but  preserved  it  inviolate,  forgetting  its  own 
"natural  voracity."  "With  united  devotion,  those  present  took  up 
"  this  pearl  of  inestimable  value,  and  shedding  tears  of  joy,  carried  it 
"to  the  body,  singing  praises  to  GoD  as  they  went.  The  wolf  also, 
"which  had  been  its  guardian,  followed,  hanging  on  their  rear,  and, 
"  as  it  were,  grieving  for  the  treasure  it  had  lost,  but  hurting  no  one, 
"not  even  when  irritated,  nor  making  itself  troublesome.  When 
"  it  could  go  no  further,  it  turned  and  sought  the  secret  haunts  of  its 
"  loved  solitude.     Nor  ever  afterwards  were  there  seen  in  these  parts  a 


1 82  The  Dark  Period. 

*'  wolf  so  fierce  in  aspect."  Other  writers  speak  of  this  wolf.  (See 
Malmesbury.)  Lydgate  says,  the  head  was  found  in  a  thicket  guarded 
by  a  wolf,  "  an  unkouth  thing,  and  strange  ageyn  nature." 

5.  The  troubles  in  the  eleventh  century,  and  how,  by  the  Saint's 
interference,  his  Church  (S.  Edmund's,  Bury),  was 
delivered. 

In  the  year  loio,  East  Anglia  was  over-run  by  a  vast  horde  of 
barbarians  under  Turkyll.  To  save  S.  Edmund's  body  from  violence, 
it  was  taken  privately  to  London,  where  it  remained  three  years  in  S. 
Gregory's  Church.  It  passed  into  London,  we  are  told,  through 
Cripplegate  (so  called  from  cripples  who  sat  there  for  alms  :  some  of 
these  cripples  were  healed  as  it  passed  by).  At  the  end  of  three  years 
(probably  after  Sweyn's  death),  it  was  brought  back  to  the 
Bury.  The  story  of  Sweyn's  death  is  thus  told  by  Florence  of 
Worcester — "a.d.  1014,  the  Tyrant  Swane,  after  innumerable  and 
•'  cruel  acts  of  evil  done  in  England  and  other  countries,  for  his  greater 
"damnation  dared  to  exact  a  great  tribute  from  the  town  where  the 
"incorrupt  body  of  the  precious  Martyr,  Edmund,  rests  ...  If 
"  the  tribute  was  not  quickly  paid,  he  threatened  over  and  over  again 
'*  that  he  would  certainly  burn  the  town  with  its  inhabitants,  raze  the 
"Church  of  the  Martyr  from  its  foundations,  and  put  the  Clerks  to 
"different  kinds  of  torture.  Moreover,  he  even  dared  at  times  to 
"  detract  from  the  Martyr  in  many  ways,  and  even  vomited  from  his 
"  profane  and  sacrilegious  mouth  that  there  was  no  holiness  in  him. 
"  But  forasmuch  as  he  would  put  no  limit  to  his  wickedness,  the 
"  Divine  vengeance  would  not  suffer  the  blasphemer  to  live  any  longer. 
"  At  length,  in  the  evening  of  the  day  in  which  at  an  assembly  held  at 
"  Geynesbury,  he  had  reiterated  the  same  threats,  when  he  was  sur- 
"  rounded  by  the  dense  ranks  of  his  Danes,  he  alone  beheld  S. 
"  Edmund  in  armour  coming  towards  him.  When  he  saw  him  he 
"grew  pale,  and  began  most  loudly  to  cry  out,  '  Help,  soldiers,  help  ! 
"  '  See  !  S.  Edmund  is  going  to  slay  me.'  Whilst  he  spoke  the 
"  words  he  was  struck  forcibly  by  the  Saint  with  a  lance,  and  fell 
"from  the  throne  on  which  he  was  sitting.  He  lay  in  great  agony 
"until  evening,  and  then  finished  his  life  by  a  miserable  death  on  the 
"3rd  of  February." 


6".  Ebba^  Abbess ^  and  her  Companions.         183 


©omjjantons* 

MARTYRS. 

A.D.  870. 


The  story  of  S.  Ebba  and  her  companions  tells  how 
those  faithful  servants  of  Christ  found  an  awful  way 
of  escape,  if  not  from  death,  at  least  from  dishonour. 
It  is  thus  told  by  Matthew  of  Westminster. 

In  the  year  870,  an  immense  army  of  Danes 
entered  Scotland,  and  at  once  commenced  their 
bloody  work,  slaying  all  the  men  they  met,  sparing 
neither  old  men  nor  children.  Their  utmost  barbarity, 
however,  was  reserved,  as  usual,  for  the  inmates  of 
the  religious  houses.  The  Abbess  of  Coldingham 
(the  largest  Abbey  in  those  parts)  hearing  of  their 
approach,  and  fearing  for  herself  and  her  family  of 
virgins,  after  much  anxious  thought,  summoned  them 
into  the  Chapter  House.  There  she  informed  them 
of  the  imminent  danger  from  which  there  seemed  no 
escape,  intimating  at  the  same  time,  that  if  they  were 
minded  to  be  guided  by  her  counsel,  and  would  follow 
her  example  she  believed  they  might  come  out  of  this 


184  The  Dark  Period. 

distress  with  unimpaired  honour.  All  professing 
themselves  ready  to  do  so,  she  took  a  razor  and  with 
it  cut  off  her  upper  lip  and  nose,  and  so  stood  before 
them  a  grinning,  ghastly  spectacle.  Undeterred  by 
the  horror  of  it,  and  animated  by  her  example,  the 
virgins,  with  heroic  courage,  took  the  knife,  one  by 
one,  and  used  it  upon  themselves.  The  Danes  arrived 
not  long  after,  and  broke  into  the  Abbey,  where  they 
beheld  the  Community  of  Sisters  weltering  in  their 
own  blood  from  their  faces  downwards.  Accustomed 
as  they  were  to  deeds  of  brutality,  and  to  bloody 
sights,  this  awful  spectacle  bewildered  them,  and 
they  turned  away  in  horror  and  disgust,  and  not  long 
after  left  the  Abbey,  which,  however,  they  took  care 
before  doing  so  to  set  on  fire.  Thus  perished  these 
noble  virgins,  giving  to  the  world  an  example  of 
female  heroism,  and  winning  for  themselves  the 
martyrs'  palm. 


NOTE. 
Self-mutilation,  as  a  general  rule,  is  forbidden  by  the  Church.  S. 
Augustine,  and  other  approved  writers,  shew  that  under  exceptional 
circumstances  it  may  be  permissible,  and  honourable.  Nor  does  this 
opinion  rest  on  private  authority  only.  The  Church  may  be  said  to 
have  given  her  sanction  to  it  by  her  placing  in  the  Calendar  of  the 
Saints  many  individuals  (noted  for  the  holiness  of  their  lives),  who,  in 
the  absence  of  any  other  alternative,  found  a  refuge  from  dishonour  in 
a  voluntary  death. 


5.  Neot.  185 


ABBAT. 

Circa  Z'jy. 


This  Saint,  who  has  given  his  name  to  more  than 
one  town  in  England,  was  a  cotemporary  of  King 
Alfred,  and  is  said  to  have  been  related  to  him.  He 
was  brought  up  religiously,  and  had  the  advantage  of 
a  good  education — an  advantage  rare  in  those  days. 
Loving  study  and  holy  discipline,  he  retired  from  the 
world,  and  became  a  monk  in  Glastonbury.  There 
"he  inured  himself  to  endure  hardness  as  a  good 
"  soldier  of  Jesus  CHRIST."  In  Glastonbury  he  was 
admitted  to  Holy  Orders,  and  was  advanced  to  the 
Priesthood.  There  was  little  preaching  in  those 
days,  and  for  that  reason  it  was  the  more  valued. 
S.  Neot  possessed  a  rare  talent  of  eloquence,  which 
he  turned  to  good  use,  and  he  soon  became  noted  as 
a  preacher.  People  flocked  in  crowds  to  the  monas- 
tery to  hear  him,  "  and  for  the  healing  of  their  souls." 
"  He  poured  out  the  wine  of  the  Word  of  GoD  to 
"  those  who  were  thirsting  for  it."  His  biographer 
adds  that  he  was  "  discreet  in  language,  of  wonderful 
"  learning  and  science,  amiable  to  all,  and  of  angelic 


1 86  The  Dark  Period. 

"  countenance."  In  stature,  however,  S.  Neot  was  so 
short  that  he  seemed  a  second  Zacchaeus,  so  much  so 
that,  when  he  celebrated  Mass,  it  was  necessary  for 
him  to  use  an  iron  grating  to  stand  on.^  When  he 
had  passed  some  years  in  Glastonbury,  he  became 
desirous  of  serving  GOD  as  a  Solitary,  and  having 
obtained  permission  to  do  so,  left  the  Abbey  in 
company  with  a  faithful  disciple,  Barrius,  "who  would 
"not  forsake  him  either  in  life  or  death."  Coming 
into  Cornwall,  he  found  there  a  spot  most  suitable 
for  the  life  he  proposed  to  live.  It  was  a  wooded 
locality  not  far  from  the  sea,  watered  by  streams  that 
ran  to  the  shore.  It  was  about  ten  miles  from  S. 
Petroc's  Monastery,  and  is  now  called  after  him, 
Neotstoke.^  Here  he  lived  a  hermit's  life  for  seven 
years.  He  was  followed  into  his  solitude  by  many 
disciples,  and  for  their  sakes  he  determined  to  build 
an  Abbey.  Before  he  began  this  he  made  a  journey 
to  Rome,  where  he  was  honourably  received  by  the 
Pope  (Martin),  "who  granted  him  all  that  he  desired," 
which  probably  means  a  Charter  of  Privileges  for  his 
proposed  Abbey.  Returning  home  without  delay, 
he  built  and  filled  it  with  a  flock  of  monks,  over 
whom  he  presided  as  Abbat.  The  monks  always 
paid   great  attention   to   agriculture,   and   had  much 

I  This  iron  grate  was  long  preserved  in  Glastonbury  Abbey  in 
memory  of  him. 

==  "The  Church  and  village  of  S.  Neot,"  writes  Dr.  Gorham,  "is  in 
"  a  beautiful  valley,  about  five  miles  off  Liskeard,  and  about  eight  from 
"Bodmin,  and  fifteen  from  Launceston." 


5.  Neot.  187 

skill  in  cultivation.  Under  their  careful  tillage,  the 
wilderness  in  which  S.  Neot  came  to  live  soon  became 
a  very  fruitful  field.  Many  visitors  from  the  outside 
world  came  to  consult  S.  Neot  for  the  good  of  their 
souls.  Amongst  others,  King  Alfred,  who  held  him 
in  great  veneration.  This  glorious  King,  in  his  early 
youth,  so  the  story  runs  (owing  to  an  over-weening 
confidence  in  his  own  powers),  treated  his  nobles  with 
less  consideration  than  was  their  due.  S.  Neot 
gravely  rebuked  him  for  this  fault,  which  was  likely 
to  produce  consequences  grievous  to  himself.  Alfred 
disregarded  his  rebuke  at  the  time,  but  remembered 
it  afterwards,  when  in  his  time  of  adversity  he  was 
deserted  by  his  nobles,  and  obliged  to  conceal  himself 
in  Athelney. 

The  exact  date  of  S.  Neot's  death  is  not  known. 
It  was  on  the  last  day  of  July,  probably  in  the  year 
877.  "  Before  his  death  he  received  the  Viaticum,  and 
"exhorted  his  little  flock  to  live  in  peace,  and  spoke 
"  much  of  the  means  by  which  the  salvation  of  the 
"soul  might  be  promoted.  He  then  committed  his 
"soul  to  the  mercy  of  GOD,  and  stretching  forth  his 
"  hands  towards  heaven,  breathed  out  his  spirit  in  the 
"  midst  of  psalmody  and  prayer."  He  was  buried  in 
the  Church,  which  he  had  built  at  Neotstoke.  Seven 
years  after  his  decease  this  Church  was  replaced  by 
one  of  larger  and  handsomer  dimensions.  His  Church 
and  Abbey  flourished  for  two  centuries,  till  the  time 
of  the  Norman  Conquest.    In  the  troubles  which  then 


1 88  TJie  Dark  Period. 

ensued,  they  were  destroyed,  and  their  endowments 
appropriated.  No  vestige  of  the  buildings  remain, 
nor  is  it  now  known  in  what  part  of  the  parish  of 
Neotstoke  they  were  situated.  Some  years  before 
the  destruction  of  his  Abbey  the  Saint's  remains 
were  conveyed  into  Huntingdonshire,  to  a  town  then 
called  Einulfsbury.  It  soon  came  to  be  called 
5.  Neofs.  Eventually  his  relics  were  translated  to 
Croyland  Abbey. 


The  well-known  story  of  King  Alfred  and  the  cakes  is  taken  from 
the  Life  of  S.  Neot,  where  it  is  thus  given — 

"  It  happened  on  a  certain  day  (when  Alfred  was  hiding  in  Athelney) 
*'  that  a  countrywoman  was  preparing  to  bake  cakes  of  bread,  and  the 
"  King  sitting  by  the  hearth  was  putting  to  rights  his  bow  and  arrows 
"and  other  instruments  of  war,  when  the  luckless  woman,  beholding 
"the  cakes  burning  at  the  fire,  ran  hurriedly  up  and  removed  them, 
*'  scolding  the  unconquerable  King,  and  saying,  '  Ho,  man,  will  you 
"  'not  turn  the  cakes,  which  you  see  are  burning?  You  are  ready 
"  '  enough  to  eat  them  when  hot  from  the  hearth  ! '  The  good  woman 
"  little  thought  she  was  scolding  King  Alfred,  who  had  fought  so 
"  many  battles  against  the  pagans,  and  gained  such  victories  over 
"  them." 


GLASTONBURY. 

The  earliest  traditions  of  Christianity  in  this  country 
are  connected  with  Glastonbury.  Curious,  weird  old 
stories  gather  round  the  place,  and  invest  it  with  a 
marvellous  interest. 

The  first  Evangelists  for  Britain  were  sent,  some 
writers  say,  by  Elentherus  (Bishop  of  Rome),  at  the 


.9.  Neot.  189 

request  of  Lucius,  King  of  Britain.  Others  maintain 
that  these  first  Evangelists  came  from  Gaul,  de- 
spatched by  S.  Philip  the  Apostle,  who  was  at  that 
time  preaching  in  that  country.  All  agree  that 
whether  they  came  from  Rome  or  Gaul,  these  first 
Evangelists  settled  in  the  locality  we  now  call 
Glastonbury.  Joseph  of  Arimathaea  is  said  to  have 
been  one  of  them,  and  the  old  story  runs,  that  he 
happened  to  fix  his  staff  in  the  ground  soon  after  his 
arrival,  upon  which  it  budded,  sprouted,  and  grew 
into  a  tree,  and  remained  for  ages  "  a  standing 
miracle,"  flowering  annually  on  Christmas  Day.^ 
The  place,  in  these  early  times  was  a  marshy  tract 
of  land,  containing  in  its  centre  an  "  islet "  of  good, 
excellent  soil.  The  Welsh  called  this  islet  Ynis 
Witrin  (Isle  of  Glass),  but  from  the  fact  of  its 
abounding  in  apple-trees  (which  were  scarce  else- 
where), it  soon  came  to  be  called  Avallona.^ 

In  course  of  time — but  still  in  very  early  days — a 
family  of  twelve  brothers,  emigrating  from  North 
Britain,  settled  in  these  parts,  and  the  youngest, 
whose  name  was  Glasteing,  took  up  his  abode  on 
Avallona,  and  from  him  it  got  the  name  of  Glaston- 
bury. There  was  at  this  time  a  little  Church  there, 
which  was  believed  to  be  the  oldest  in  the  land.  It 
was  a  most  flimsy  construction,  made  of  wattle,  but 

^  The  Author,  when  wintering  at  Cannes,  has  more  than  once  found 
the  whitethorn  in  blossom  in  December. 
^  Aval  is  Welsh  for  apple. 


1 90  The  Dark  Period, 

was  held  in  extraordinary  honour.  In  its  precincts 
King  Arthur  is  beHeved  to  have  been  buried,  and  his 
wife,  Queen  Gwenhavere.  Nearly  all  the  old  British 
Saints  of  note  were  also  buried  here.  Among  them 
was  a  certain  S.  Patrick,  who  lived  in  the  5th  century. 
S.  Patrick,  coming  to  Glastonbury,  found  twelve 
hermits  living  in  separate  cells  on  the  islet.  He  built 
an  Abbey  for  them,  gathered  them  into  it,  and 
became  first  Abbat  of  Glastonbury.  S.  David,  who 
was  his  cotemporary,  was  cited,  or  came  of  his  own 
accord,  to  consecrate  the  Church,  and  slept  the 
previous  night  on  the  spot.  That  night  he  was 
warned  by  GOD,  in  a  dream,  of  fearful  consequences 
which  would  ensue  to  himself,  if  he  presumed  to 
consecrate  a  Church  which  Christ  Himself  had 
already  hallowed.  S.  David,  to  make  amends  for  his 
error,  built  a  second  Church  in  Glastonbury,  and  con- 
tented himself  with  consecrating  that.  When  the 
pagan  English  arrived  in  Britain,  they  took  pains  to 
destroy  nearly  every  vestige  of  Christianity  which  they 
found  in  the  country.  But  somehow  Glastonbury  (it 
may  be  from  its  secluded  situation)  escaped  their 
vandalism.  And  when,  two  centuries  later,  they  them- 
selves were  converted,  (in  spite  of  the  racial  hatred 
which  continued  between  them  and  the  British), 
Glastonbury  was  taken  into  favour.  The  first 
Christian  Kings  of  Wessex  (in  whose  dominions  it 
stood)  interested  themselves  in  Glastonbury.  Ken- 
walch  conferred  benefits  on  it.     Kentwin  rebuilt  it. 


5.  Neot.  191 

Later  on,  King  Ina,  dissatisfied  with  its  appearance, 
rebuilt  it  again  with  the  utmost  magnificence,  and 
lavished  his  royal  wealth  upon  it.     Some  idea  of  this 
munificence   may  be   gained    by  what   we    are    told 
of  '^  the  Chapel  of  gold  and  silver"  which  he   made 
for  the  Abbey.     264  pounds  of  gold  were  spent  on 
the    Altar    alone,    which    was    covered    with    a    pall 
adorned  with  gold  and  precious  stones.     The  chalice, 
patten,   censer,  and    other   ornaments    of   the    Altar 
were  of  pure  gold.     Above  it,  or  on  it,  were  images 
of  our  Lord  and  the  twelve  Apostles,  made  of  gold 
and  silver.     The  candlesticks  and  holy-water  bucket 
were  of  silver.     The  vestments  of  the  Priests  were 
equally  magnificent.     "  All  this  wealth  did  King  Ina 
"give  to  the  monastery,  A.D.  705,"  at  a  time,  we  must 
remember,  when    the  value  of  the   precious   metals 
was  about  thirty  times  as  great  as  their  value  is  now, 
when    a   sheep    might    be    bought    for    a    shilling, 
an  ox  for  six  shillings,  and  a  horse  for  a  pound  or 
thirty  shillings. 


192  The  Dark  Period. 


virgin    and   abbess. 

Ninth  Century. 


S.  MODWEN  was  an  Irish  Saint  noted  for  the 
holiness  of  her  life,  and  also  for  her  skill  in  medicine. 
It  happened  that  Alfred,  when  a  child,  was  seized 
with  a  very  serious  illness,  which  threatened  to  prove 
fatal.  His  father,  King  Ethel wulf,  in  his  great 
distress  sent  him  to  S.  Modwen,  and  under  her 
care  he  recovered.  The  King,  full  of  joy  and 
gratitude,  conferred  most  costly  gifts  on  S.  Modwen. 
Among  these  were  large  possessions  of  land  in 
various  parts  of  the  Midlands.  On  these  S.  Modwen 
built  several  religious  houses.  She  was  either  the 
founder  of  Polesworth  Nunnery,  or  in  any  case  a 
great  benefactor  to  it.  She  also  built  an  Abbey  at 
Trentfall,  or  Strenshall,  in  Staffordshire,  over  which 
she  presided  as  Abbess.  After  this  she  retired,  and 
lived  as  an  "  Ancress "  on  an  islet  in  the  river 
Trent,  called  Andresey,  close  by  Burton.  Here 
she  died  at  an  advanced  age,  and  was  buried.  In 
the  following  century,  Ulfric  Spot,  a  rich  inhabitant 
of  that  town,  built  a  handsome  Church  and  Abbey  in 


5.  Modwen.  193 

Burton,  which  he  endowed  with  his  valuable  estates. 
S.  Modwen's  body  was  translated  from  Andresey, 
and  enshrined  in  this  Church,  which  was  dedicated 
to  her. 


o 


194  The  Dark  Period. 


a.  ©lare. 

HERMIT. 

Tenth  Century. 


S.  Clare  was  an  Englishman,  born  of  noble  parents 
at  Orchestre  (Dorchester?),  on  the  Thames,  in  the 
time  of  Edward  the  Elder.  The  desire  of  perfection 
led  him  to  quit  his  country  and  fortune.  He  em- 
barked with  two  companions,  and  landing  in  France, 
took  up  a  retired  abode  in  the  confines  of  Neustria, 
not  far  from  Nacqueville.  The  tranquillity  of  their 
life  here  was  much  disturbed  by  the  people  in  the 
neighbourhood,  from  whom  they  suffered  no  little 
persecution.  The  Saint,  in  consequence,  left  his 
hermitage,  and  retired  into  an  Abbey  nigh  the  place. 
Here  he  made  some  little  stay,  but  soon,  with  the 
Abbot's  consent,  returned  to  a  solitary  life.  The  spot 
he  chose  was  in  the  neighbourhood  of  the  Abbey. 
Here  he  was  much  resorted  to  by  persons  who  sought 
his  advice  in  their  spiritual  needs.  Among  those 
who  came  was  a  lady  of  high  position,  who,  under 
pretence  of  requiring  his  counsels,  came  frequently  to 
his  cell.  This  lady  had  conceived  a  base  passion  for 
him,  which,  when    the    Saint    discovered,  he   fled  in 


5.  Clare.  195 

horror  from  his  cell.  For  some  time  he  wandered 
about  in  the  solitudes  of  Neustria,  and  eventually 
took  up  his  abode  on  the  Vexin,  near  L'  Epte.  Here 
he  built  himself  a  cell  and  a  little  oratory,  and 
supported  himself  by  the  produce  of  a  garden  which 
he  cultivated.  One  day  when  he  was  at  work  in  this 
garden  two  strangers  entered  it  and  demanded  if  he 
knew  a  hermit,  named  Clare,  who  had  formerly  lived 
in  Cotentin.  The  Saint  suspected  their  purpose,  but 
did  not  deny  his  identity,  and  was  forthwith  put  to 
death  by  these  assassins,  who  were  the  satellites  of 
the  lady  whom  he  had  offended. 

Numerous  Churches  in  France  are  dedicated  to  S. 
Clare.  He  is  represented  in  art  as  carrying  his  head 
in  his  hands,  which  seems  to  betoken  the  mode  of  his 
death,  i.e.,  by  decollation. 


196  The  Dark  Period. 


BISHOP. 

Date  unknown. 


This  Saint  is  not  historical,  but,  inasmuch  as  one  of 
our  towns  takes  its  name  from  him,  some  brief  notice 
of  him  seems  to  be  required.  He  is  supposed  to 
have  been  a  Persian  Bishop,  who  somehow  came 
to  be  buried  in  England,  where  his  remains  were 
discovered  in  the  eleventh  century.  The  discovery- 
took  place  as  follows  :  A  labourer  was  ploughing  in 
a  field  near  a  village,  then  called  Slepe,  in  Hunting- 
donshire. In  the  course  of  his  work,  his  share 
suddenly  struck  against  something  solid.  He 
went  to  see  what  was  the  matter,  and  to  his  astonish- 
ment found  that  the  obstruction  was  caused  by  a 
large  and  handsome  stone  coffin  lying  below  the 
surface  of  the  ground.  The  village  adjoined  the 
Abbey  of  Ramsey,  and  the  ploughman  at  once 
reported  this  discovery  to  the  Abbat,  who  came  with- 
out delay  and  caused  the  coffin  to  be  opened,  when 
inside  was  found  an  incorrupt  body  dressed  in 
pontifical  garments,  with  a  golden  chalice  by  its 
side.     There  was  an   inscription  on   the  coffin,   and 


5.  Ives  or   Yves.  197 

the  Abbat  gathered  from  it  that  the  body  was  that  of 
a  Persian  Bishop,  named  Ivia  or  Yvo,  and  that  it 
had  lain  in  the  ground  400  or  500  years.  On  his 
causing  further  search  to  be  made,  two  more  coffins 
were  found  not  far  off,  and  also  "  a  nobleman's 
"  monument,"  all  which,  apparently,  belonged  to 
Ivo's  companions.  The  Abbat  caused  the  coffins 
to  be  removed  for  a  time  into  Ramsey  Abbey,  but 
as  soon  as  he  was  able,  he  erected  a  Church  over  the 
spot  where  they  had  been  found,  and  re-translated 
them  to  it.  This  Church  was  resorted  to  by  pilgrims 
from  every  part  of  England,  drawn,  some  by 
curiosity,  others  by  religious  motives.  So  famous 
did  the  place  become  that  it  soon  lost  its  old  name  of 
Slepe,  and  came  to  be  called  5.  Ives.  A  Benedictine 
Priory  replaced  the  original  Chapel.  The  village 
has  long  since  become  a  town  of  considerable 
size. 


KINGS    AFTER    THE     HEPTARCHY. 


Egbert,  _;f;'j-/  movarch 
Ethelwulf,  S071  of  Egbert    ... 
EthelbalD,  son  of  Ethehvulf 
Ethelbert,  brother  of  Ethelbald 
Ethelred,  brotJier  of  Ethelbald 
Alfred,  brother  of  Ethelbald 
Edward,  Elder,  so?i  of  Alfred 
Athelstan,  son  of  Edward 
Edmund,  son  of  Edward 
Edred,  son  of  Edward 
Edwy,  son  of  Edmund 
Edgar,  son  of  Edmund 
Edward,  Martyr,  son  of  Edgar 
Ethelred  the  Unready,  son  of  Edgar 
Edmund  Ironsides,  son  of  Ethelred 
Canute,  Danish  Kijig 
Harold  Harefoot,  son  of  Canute... 
HardicanUTE,  son  of  Canute 
Edward,  Confessor,  son  of  Ethelred 


A.D. 
800 
836 

871 
901 
925 
940 
946 

955 

957 

975 

979 
1016 

1016 

1035 
1040 
1042 


Cl)t  Eebtijal. 


A.D.  901. 


King  Alfred  was  born  at  Wantage,  A.D.  849.  He 
was  the  grandson  of  Egbert,  the  greatest  warrior  of 
his  day,  and  the  founder  of  the  English  Monarchy. 
His  father,  King  Ethelwulf,  though  admirable  in 
private  life,  possessed  none  of  his  father's  martial 
qualities,  which,  however,  reappeared  in  all  his  sons, 
who  were  conspicuous  for  their  valour  and  skill  in 
warfare.  Their  names  were  Ethelbald,  Ethelbert, 
Ethelred,  and  Alfred.'  Their  mother.  Queen 
Osburga,  was  a  lady  noble  by  birth  and  nature, 
descended  from  the  Jutes  (or  Goths),  who  settled 
in  Kent,  and  the  country  adjacent  to  the  Isle  of 
Wight.  Alfred  in  his  childhood  was  noted  for  the 
comeliness  of  his  form,  the  gracefulness  of  his 
manners,  and  the  brightness  of  his  countenance. 
"  The  beauty,  vivacity,  and  playfulness  of  the  child 
"  endeared  him  to  his  parents,  who  affected  to  foresee 
"  that  he  would  one  day  prove  the  chief  ornament  of 
"the  race  of  Cerdic."  This  partiality  induced  the 
King  to  send  him  (when  only  in  his  fifth  year),  with 

I  Another  son  is  attributed  to  King  Ethelwulf  named  Athelstan. 
(Others  say  he  was  his  brother.)  He  was  King  of  Kent,  and  fought 
bravely  against  the  Danes. 


202  The  Revival. 

a  numerous  retinue  to  Rome,  to  be  crowned  by  the 
Pontiff,  and  we  are  told  in  the  Anglo-Saxon  Chronicle 
that  "the  Pope  (Leo  IV.),  consecrated  him  King,  and 
"took  him  for  his  son  at  Confirmation."'  This  was 
in  the  year  853,  and  two  years  later,  when  Ethelwulf 
himself  went  to  Rome,  he  took  Alfred  with  him.  It 
was  on  this  occasion  that  the  travellers,  passing 
through  Normandy,  stayed  on  their  way  at  S.  Omers, 
where  Alfred  made  acquaintance  with  Grimbald, 
whom  many  years  afterwards  he  invited  into  England, 
and  who  proved  to  be  of  such  signal  service  in  the 
revival  of  learning  in  this  country.  On  their  way 
back  from  Rome,  Ethelwulf  made  some  stay  in 
France,  at  the  Court  of  King  Charles  the  Bald,  and 
there  married  Judith,  the  daughter  of  the  King. 
The  ceremony  was  performed  by  Hinomar,  Arch- 
bishop of  Rheims,  and  at  the  conclusion  the  Princess 
was  crowned  and  seated  on  a  throne  by  the  side  of 
her  husband,  a  distinction  which  she  afterwards 
claimed  in  England.  This  marriage  was  the  occasion 
of  troubles  at  home ;  it  was  offensive  to  the  West 
Saxons,  and  Prince  Ethelbald,  who  had  been  left  in 
charge  of  the  Kingdom,  made  use  of  this  opportunity 
to  form  a  party  against  his  father.  In  this  he  was 
assisted  by  Bishop  Alston  and  other  powerful  nobles. 
When,  therefore,  Ethelwulf  landed  in  England  a  civil 
war  seemed  imminent.  It  was  however  averted  by 
the  mildness  and  forbearance  of  the  old  King,  who 

I  Lingard. 


King  Alfred.  203 

consented  to  a  division  of  the  Kingdom  between 
himself  and  his  unnatural  son,  to  whom  was  assigned 
the  better  half,  i.e.,  the  Kingdom  of  Wessex  ;  Ethel- 
wulf  contenting  himself  with  the  Kingdom  of  Kent. 
Two  years  of  peace  and  tranquillity  were  accorded 
to  this  good  old  King,  who  died  about,  A.D.  857. 
He  left  a  will  by  which  he  devised  the  Kingdom  to 
his  two  elder  sons,  with  a  provision,  that  after  their 
death  it  should  fall  to  his  younger  sons  in  succession 
to  each  other.  In  accordance  with  the  terms  of  this 
will,  Ethelbert  became  King  of  Kent,  whilst  Ethel- 
bald  retained  the  Kingdom  of  Wessex.  This  Prince, 
who  had  begun  his  reign  so  basely  by  rebelling 
against  his  father,  now  disgraced  himself  by  another 
most  odious  act.  He  took  to  himself  as  Queen  his 
father's  relict,  Judith.  This  brought  him  into  great 
opprobrium  with  his  people,  but  before  long  he 
died,  A.D.  860,  within  two  years  of  his  father.  He 
was  a  valiant  and  able  soldier,  and  had  signalized 
himself  more  than  once  in  engagements  with  the 
Danes  ;  it  is  therefore  the  more  to  be  regretted  that 
he  should  have  died  in  ignominy.  The  whole  Kingdom 
now  fell  to  Alfred's  second  brother,  Ethelbert.  4n 
his  time  Danish  troubles  ceased.  Ethelbert's  short 
reign  of  five  years  was  only  occasionally  disturbed. 
He  died,  A.D.  866,  and  Ethelred  became  King. 
Alfred  was  at  this  time  about  17  years  old.  His 
early  years  had  been  spent  first  in  his  father's,  and 
afterwards   in  his  brother's  Court.     From  his  child- 


204  '^^^^  Revival, 

hood  he  had  suffered  from  a  constitutional  complaint, 
which  had  given  him  constant  pain.  This  illness, 
however,  happily  did  not  interfere  with  his  bodily- 
activity  and  powers  of  endurance,  "  he  delighted  in 
"  active  recreations,  more  especially  in  hunting,  in 
"  which  he  incessantly  toiled,  disposing  himself  to 
"  labours,  and  skilful  sagacity  in  understanding  all 
"  stratagems,  which  proved  to  him  of  great  profit 
"  afterwards  against  enemies  more  savage  than  wild 
"beasts  themselves."^  In  the  midst  of  all  these 
active  and  robust  exercises  he  had  a  deep  sense  of 
piety,  and  a  conscientious  fear  of  displeasing  GOD. 
"  His  noble  nature,"  writes  Asser,  "  had  implanted  in 
"him  from  his  cradle  a  love  of  wisdom  above  all 
"  things,  but,  with  shame  be  it  spoken,  by  the  un- 
"  worthy  neglect  of  his  parents  and  nurses,  he 
"  remained  illiterate  even  till  he  was  twelve  years 
"  old  or  more."  It  was  then  that  his  latent  love  of 
learning  was  brought  into  action  by  the  following 
happy  device  of  his  mother.^ 

"On  a  certain  day,"  Asser  tells  us,  "she  was 
"  shewing  him  and  his  brother  a  Saxon  book  of 
"  poetry,  which  she  held  in  her  hand  and  said, 
"  '  Whichever  of  you  shall  the  soonest  learn  this  volume, 
"'shall  have  it  for  his  own.'  Stimulated  by  these 
"  words,   or   rather   by   the    Divine    inspiration,    and 

I  Asser. 

^  Alfred's  mother  died,  a.d.  856,  when  he  was  not  yet  seven  years 
old.  It  seems,  therefore,  that  it  was  his  step-mother,  Queen 
Judith. 


King  Alfred.  205 

"allured  by  the  beautifully  illuminated  letter  at  the 
"beginning  of  the  volume,  Alfred  spoke  before  all 
"his  brothers  .  .  .,  and  answered,  'Will  you  really 
" '  give  that  book  to  one  of  us,  that  is  to  say,  to  him 
"  *  who  can  first  understand  and  repeat  it  to  you  ? ' 
"  At  this  his  mother  smiled  with  satisfaction,  and 
"  confirmed  what  she  had  before  said.  Upon  which 
"  the  boy  took  the  book  out  of  her  hand,  and  went 
"  to  his  master  to  read  it,  and  in  due  time  brought 
"  it  to  his  mother  and  recited  it."  "  xAfter  this,"  he 
continues,  "he  learned  the  daily  course,  and 
"  certain  Psalms,  and  several  prayers  contained 
"  in  a  book  which  he  kept  day  and  night  in 
"his  bosom;  but,  sad  to  say,  he  could  not 
"  gratify  his  most  ardent  desire  to  learn  the 
"  liberal  arts,  because  there  were  no  good  readers 
"at  that  time  in  all  the  Kingdom  of  the  West 
"  Saxons."  He  had  learned  by  heart  many  of  the 
Psalms,  and  other  Divine  passages.  These  he  caused 
to  be  written  in  a  manual,  which  he  kept  about  him, 
and  which  he  daily  used.  Among  other  pious 
exercises  which  he  practised  was  that  of  early  rising 
for  the  sake  of  prayer,  in  special  guard  against 
those  temptations  to  which  by  reason  of  his  youth, 
and  high  position,  he  was  more  easily  assailable. 
In  his  20th  year  he  married  a  lady  of  great  worth 
and  piety,  Alswitha,  daughter  of  Athelred,  sur- 
named    Mucil    (the   Great),    Earl    of   the    Gaini  ^    in 

I  From  this  tribe  the  town  of  Gainsborough  takes  its  name. 


2o6  The  Revival. 

Lincolnshire.     Alswitha's    mother,    Edburge,  was   of 
the  royal  line  of  Mercia. 

But  to  return  to  our  story.  It  was  about  the 
time  of  his  brother  Ethelred's  accession  that 
the  Danish  troubles  increased  again.  That 
terrible  armament  gathered  in  the  North  of 
Europe,  in  comparison  with  which  all  other 
Danish  invasions  sink  into  insignificance.  We 
allude  to  the  well  known  armament  headed  by 
the  ten  sons  of  Ragnar  Lodbrog.'  All  Scandinavia, 
it  would  appear,  joined  in  this  invasion.  This  storm 
burst  upon  England  A.D.  866,  threatening  to  involve 
in  ruin  the  whole  country.  Ethelred's  brief  reign  of 
five  years  was  spent  in  a  series  of  desperate  en- 
gagements with  it.  This  noble  Prince,  as  brave, 
as  high-minded,  as  devout  as  Alfred  himself,  stemmed 
the  torrent  for  a  time.  In  all  his  glorious  efforts  he 
was  most  ably  assisted  by  Alfred.  The  brothers 
fought  side  by  side.  In  one  year  alone,  nine  pitched 
battles  were    fought,  besides   endless  skirmishes   by 

I  NOTE   ON   RAGNAR   LODBROG. 

This  chief  had  been  in  his  day  one  of  the  most  adventurous  and 
successful  of  the  pirate  sea-kings.  Contenting  himself,  at  first,  with 
ravaging  the  Orkneys,  the  Hebrides,  and  Ireland,  he,  later  on, 
invaded  France,  and  passing  up  the  Seine,  took  possession  of 
Paris,  from  which  he  obtained  an  immense  ransom.  After  this, 
building  ships  of  a  larger  size,  he  ravaged  the  English  shores,  but 
was  wrecked  by  a  storm  on  the  coast  of  Northumbria.  He  escaped 
with  some  of  his  followers  to  land,  and  commenced  at  once  to  harry 
the  inhabitants,  but  was  taken  and  put  to  death.  It  was  to  avenge 
his  death  that  his  ten  sons  gathered  the  immense  armament  alluded  to 
in  the  text. 


King  Alfred.  207 

night  and  day ;  some  of  the  battles  within  a  few- 
days  of  each  other.  This  was  in  the  year,  871, 
and  in  the  same  year  this  vaHant  King,  Ethelred, 
died,  it  is  said  of  a  wound  received  at  Morton  in 
Berkshire.  He  left  the  Kingdom  and  all  its  anxieties 
to  his  brother  Alfred,  who  now  succeeded  according 
to  the  terms  of  his  father's  will.  This  was  ratified  by 
the  council  of  the  whole  nation,  and  the  unanimous 
wish  of  the  West  Saxons.  Alfred  was  at  this  time 
about  22  years  old.  And  now,  before  proceeding 
further,  the  state  of  the  Kingdom  to  which  he 
acceded  should  be  considered.  The  whole  of  the 
North  of  England  was  in  the  hands  of  the  Danes. 
So  also  was  East  Anglia,  and  the  Midlands.  Kent 
also  was  much  in  their  power.  Only  the  West  of 
England  yet  maintained  its  independence,  and 
thitherwards  the  Danes  were  drawing  in  order  to 
complete  the  occupation  of  the  country.  Alfred's 
first  year  on  the  throne  was  spent  in  determined 
efforts  to  preserve  Wessex.  In  this  he  so  far 
succeeded  that  the  Danish  Kings,  not  relishing 
the  stubborn  resistance  they  met  with  at  his  hands 
agreed  to  go  elsewhere,  and  withdrew  to  other  parts 
of  the  country,  which  they  could  ravage  at  pleasure. 

This  gave  Alfred  a  little  breathing-time.  Before 
long,  however,  vast  reinforcements  arrived  in  the 
country  from  Scandinavia,  under  Guthrum,  Oskytel, 
and  other  chieftains.  Thus  reinforced,  the  Danish 
army  again  returned  to  Wessex.     They  burst  on  it 


2o8  TJie  Revival. 

as  an  overwhelming  flood,  carrying  everything  before 
it.  This  was  in  the  year  877.  Chippenham,  the 
royal  seat  of  the  Kings  of  Wessex,  was  seized  in 
midwinter.  So  great  was  the  terror  which  now  seized 
the  English  people  that,  as  though  paralyzed,  they 
lost  all  power  of  resistance.  Alfred's  lords  and 
soldiers  fled  to  hide  themselves,  and  great  numbers 
left  England  for  the  Continent.  Others  made  peace 
with  the  Danes.  The  land  was  left  untilled.  Thus 
deserted,  Alfred  found  a  refuge  in  the  marshes  near 
Taunton.  In  their  midst  two  rivulets,  the  Thone 
and  the  Pedred,  formed  between  them  an  islet,  since 
called  Athelney,  which  could  only  be  reached  by 
boats,  or  by  means  of  a  bridge  which  could  be 
defended.  Here,  with  a  few  attached  followers, 
Alfred  concealed  himself  for  some  months,  hard 
pressed  for  want  of  provisions,  which  he  obtained  by 
occasional  inroads  on  the  Danes. 

It  was  at  this  time,  when  all  seemed  lost,  and 
England  to  be  irrecoverably  in  the  hands  of  the 
Danes,  that  an  event  occurred  which  proved  a  turning 
point  in  Alfred's  fortunes.  Hubba  was  engaged  with 
a  large  force  harrying  the  Devonshire  coast,  and 
coming  to  a  Castle  at  Kynwith,  on  the  river  Taw, 
held  by  some  English  forces,  sat  down  to  besiege  it. 
The  English,  driven  to  desperation,  for  they  were 
unprepared  for  a  siege,  sallied  forth  by  night  in  the 
hope  of  forcing  their  way  out,  and  finding  the  Danes 
asleep,  slew  the  greater  part  of  them.     Among  the 


King  Alfred.  209 

slain  was  Hubba  himself  and  many  Danish  chiefs. 
In  the  rnelee  the  mystic  banner,  called  the  Raven/ 
(which,  from  association  with  many  Danish  victories, 
was  held  in  terror  by  the  English)  was  taken.  The 
news  of  this  wonderful  success  spread  like  wildfire 
everywhere,  and  the  English  began  to  recover  from 
their  panic.  Gathering  in  small  parties  together, 
they  now  eagerly  enquired  for  their  King,  and  when 
in  due  time,  Alfred  appointed  a  trysting-place  where 
they  should  meet  him,  they  gathered  joyfully  together 
in  large  numbers.  Alfred  led  them  to  Okely  (near 
Westbury),  and  then  to  Edington,  where  the  Danish 
army  was  encamped,  and  there  won  a  most  glorious 
and  decisive  victory.  The  Danes,  fleeing  before  him, 
took  refuge  in  a  stronghold  in  which  they  could 
safely  hold  out,  but  were  soon  reduced  to  a  state 
of  starvation.  Alfred  then  offered  them  terms. 
They  might  either  leave  the  country,  or  if  they 
were  willing  to  relinquish  their  piracy  and  heathen- 
ism, if  they  would  live  under  his  government 
and  accept  Christianity,  he  would  give  them  part 
of  the  country  in  which  they  might  settle  down. 
The  Danes  agreed  to  accept  these  terms.  The  wilder 
spirits   among   them,   those   who   were    devoted    to 

^  The  Reafan,  or  Standard  of  the  Raven,  had  been  woven  in  one 
noontide  by  the  three  daughters  of  Radnar  Lodbrog.  It  was  held  in 
superstitious  regard  by  the  Danes,  and  it  was  a  custom  with  them  to 
observe  it  when  they  went  into  battle.  If  it  appeared  to  flap  its  wings, 
it  was  a  sure  sign  of  victory,  but  if  it  seemed  to  droop,  they  anticipated 
defeat. 


210  The  Revival, 

piracy,  left  England  with  Hastings,  but  King  Guthrum 
and  the  greater  part  of  the  army  preferred  to  settle 
in  England  under  Alfred.  All  hostilities  now  ceased. 
Alfred  invited  King  Guthrum,  with  thirty  of  his  chief 
men,  to  visit  him  at  Aller.  They  came,  and  were 
entertained  by  him  with  the  utmost  liberality  for 
twelve  days,  and  before  they  left  they  were  all 
baptized  (Alfred  "  receiving  Guthrum  from  the  holy 
"laver"),  and  afterwards  confirmed  at  Wedmore.' 
The  natural  question  arises,  did  this  strange  mediaeval 
policy  answer?  Certainly  much  better  than  might 
have  been  expected.  No  doubt  these  "  wolves  "  were 
not  turned  into  "  lambs  "  in  a  day.  Their  old  heathen- 
ish instincts  lingered  long,  and  broke  out  from  time 
to  time.  Guthrum  and  his  Danes  (to  whom  Alfred 
assigned  East  Anglia)  gave  him  no  little  trouble, 
fraternising  as  they  did  with  their  countrymen,  when 
on  foray  in  England.  Still,  on  the  whole,  the 
experiment  answered.  These  immigrants  soon 
began  to  occupy  themselves  with  tillage  of  the  land 
and  other  home  pursuits,  and  became  weaned  from 
piracy,  and  mingling  with  the  people  among  whom 
they  lived,  became  a  part  of  our  home-population. 
And  now,  at  last,  Alfred  obtained  a  real  rest  from 
warfare,  and  set  himself  without  delay,  and  with  all 
his  power,  to  restore  order  and  good  government 
in  the  Kingdom.  It  had  lapsed  into  a  state  of 
complete    confusion.      To    reduce   this    chaos    into 

I  Wedmore  is  about  five  miles  from  Axbridge,  in  Somersetshire. 


King  Alfred.  211 

order  Alfred  now  laboured.  One  of  his  first 
endeavours  was  to  reintroduce  learning  among  his 
people :  the  knowledge  of  letters  had  well  nigh 
vanished  out  of  the  country.  The  seats  of  learning 
(the  religious  houses)  were  in  ruins :  the  men  of 
learning  had  been  slain.  The  people,  who  were  daily 
in  peril  of  their  lives,  had  had  no  leisure  for  the  cultiva- 
tion of  the  arts.  But  the  lack  of  learning  in  the  country 
may  best  be  understood  by  what  Alfred  himself  has 
told  us.  "So  entirely,"  he  writes,  "has  knowledge 
"  escaped  from  the  English  people,  that  there  are  only 
"  a  few  on  this  side  the  Humber  who  can  understand 
"  the  Divine  Service,  or  even  explain  a  Latin  Epistle 
"  in  English,  and,  I  believe,  not  many  on  the  other 
"  side  of  the  Humber.  But  they  are  so  few  that, 
"indeed,  I  cannot  remember  one  south  of  the 
"  Thames  when  I  began  to  reign."  In  this  dearth 
of  teachers,  Alfred  made  it  his  first  care  to  procure 
some  wherever  they  might  be  found.  In  the  Midlands 
he  obtained  four  superior  men,  Plegmund  (who 
became  Archbishop  of  Canterbury),  Werefrith  (Bishop 
of  Worcester),  and  two  others.  From  Wales  he  drew 
Asser,  who  became  his  Chaplain,  to  whom  we  are 
indebted  for  that  delightful  Memoir  of  King  Alfred, 
which  tells  us  almost  all  we  know  of  his  private  life. 
From  the  Continent  he  obtained  a  further  supply. 
Chief  among  them  was  S.  Grimbald,  and  John  of 
Saxony.  These  and  other  men  of  learning  he  drew 
to  his  Court  with  "  cords  of  love,"  and  not  content 


212  The  Revival. 

with  setting  them  to  work  to  teach  his  people,  he  sat 
himself  at  their  feet  to  learn  their  lessons.  This  he 
did  with  such  assiduity  and  diligence  that  before 
long  he  was  able  to  compose  books.  Not  a  few 
are  still  extant,  written  by  him/  They  are  such  as 
he  believed  would  be  of  service  to  his  people.  Thus 
setting  his  people  a  noble  example,  he  invited  and 
constrained  them  to  attend  to  their  own,  and  their 
children's  education. 

Of  his  studious  care  in  restoring  good  government 
in  the  country  we  must  not  dilate.  If  he  did  not 
divide  it  (as  many  historians  assert)  into  shires, 
hundreds,  and  tithings,  it  seems  beyond  doubt  that 
he  fixed  their  limits,  and  restored  the  use  of  their 
courts,  giving  the  utmost  care  to  the  due  administra- 
tion of  justice.  This  was  the  more  requisite  because, 
in  the  course  of  the  Danish  troubles,  great  irregu- 
larities had  crept  into  the  courts.  Men  had  wrested 
the  law  to  their  own  advantage.  To  stop  this  Alfred 
gave  ready  access  to  any  who  were  suffering  from  an 
unjust  decision,  and  also  made  frequent  enquiries 
into  the  sentences  given  in  the  district  courts  of  the 
Kingdom,  exercising  a  keen  severity  in  his  dealings 
with  the  judges.  If  they  pleaded  ignorance  in  excuse 
for  their  errors,  he  would  reply,  "  I  am  astonished  at 
"  your  great  temerity,  that  you  who  are  entrusted 

I  Among  Alfred's  books  were  Oroshis'  History  ;  Gregory s  Pastoral ; 
Bide^ s  English  History  ;  Boethius'  Consolatiotis  of  Philosophy  ;  Trans- 
lation of  the  Psalms  (commenced). 


King  Alfred.  213 

"with  so  high  an  office  should  have  neglected  to 
"  furnish  yourself  with  sufficient  knowledge  to  perform 
"  it.  Either  therefore  resign  your  temporal  power,  or 
"  assiduously  prepare  yourself  for  its  due  performance," 
This  severity,  we  are  told,  had  a  great  effect.  Many 
nobles  and  officers  of  high  rank  would  frequently 
seek  to  acquire  in  their  old  age  what  they  had 
neglected  in  their  youth,  and  would,  like  schoolboys, 
learn  the  very  rudiments  rather  than  relinquish  their 
offices.  Others,  who  were  hopeless  of  acquiring 
knowledge,  were  most  careful  to  have  their  children 
and  other  relations  taught.  Thus  severe  with  those 
who  erred  through  ignorance,  he  was  most  unsparing 
with  any  of  his  judges  who  wilfully  perverted  the 
law  from  human  respects,  and  favoured  the  rich 
against  the  poor.  Some  of  these  corrupt  judges 
were  put  to  death  without  mercy.^  With  the  same 
object  he  caused  a  code  of  laws  to  be  drawn  up, 
selected  principally  from  those  which  had  been 
promulgated  by  Ethelbert,  Ina,  and  other  Kings 
of  the  Heptarchy.  To  add  greater  solemnity  to  his 
code,  there  was  an  introduction  taken  from  the  Holy 
Scriptures,  commencing  with  the  Ten  Command- 
ments. 

Whilst  thus  engaged  in  the  affairs  of  his  Kingdom, 
Alfred  laboured  with  no  less  zeal  for  the  revival  of 
religion  among  his  people.  His  first  religious 
foundation  was  at  Athelney.     This  he  filled  as  best 

I  Forty-four  judges,  it  is  said,  were  executed  in  one  year. 


214  The  Revival. 

he  was  able,  striving  to  make  it  a  seat  of  learning 
and  of  religion,  under  the  auspices  of  John  of  Saxony. 
At  Shaftesbury  he  caused  a  nunnery  to  be  built, 
over  which  his  own  daughter,  the  Princess  Ethelgiva, 
became  Abbess.  Plans  were  also  made  for  building 
a  magnificent  Abbey  in  Winchester,  to  be  presided 
over  by  his  beloved  teacher,  Grimbald.  This  was 
completed,  after  his  death,  by  his  son  and  successor, 
Edward  the  Elder. 

In  the  midst  of  all  these  laborious  undertakings 
for  the  welfare  of  the  country,  Alfred  did  not  forget 
the  necessity  of  providing  for  its  defence  against 
future  invasions  of  the  Danes.  With  wise  forethought, 
in  order  to  meet  them  on  their  own  element,  he 
caused  ships  to  be  built  on  an  improved  method. 
No  slight  success  attended  this  scheme.  He  won 
several  victories  at  sea.  Most  diligent  care  was  also 
taken  in  the  building  of  forts  and  strongholds  in 
various  parts  of  the  country.  These  building 
operations  were  on  a  very  large  scale,  including  the 
rebuilding  of  the  City  of  London,  which  the  Danes 
had  ruined.  He  strove  also,  we  are  told,  to  persuade 
his  nobles  to  do  the  same  on  their  own  estates,  but 
his  earnest  admonitions  "  fell  upon  sluggish  ears." 
Too  many  of  them  neglected  to  attend  to  their 
defences  till  the  last  moment  of  necessity.  Many 
castles,  which  he  had  ordered  to  be  built,  were  begun 
but  not  finished.  When  hostile  troops  "  again  broke 
"in    upon  them  by  land    and    sea,  the  thwarters  of 


King  Alfred.  215 

"  the  royal  ordinances  repented,  when  it  was  too 
"late,  and  blushed  at  the  non-performance  of  his 
"  commands." 

How  wise  had  beeti  his  admonitions  became  clear 
enough  in  the  year  893,  when  all  his  admirable  efforts 
for  internal  reform  were  suddenly  interrupted  by  the 
return  of  his  old  enemy,  Hastings,  one  of  the  ablest 
and  most  experienced  of  the  Danish  Kings.  Hastings, 
who  had  spent  the  interval  since  he  left  England  in 
ravaging  France,  was  now  bent  on  seizing  and 
subjugating  England.  The  next  four  years  of 
Alfred's  life  were  devoted  to  the  defence  of  the 
country.  Of  the  furious  contests,  sieges,  surprises, 
defeats,  and  victories,  which  then  took  place,  it  must 
suffice  to  say  that  fortune,  after  wavering  between 
these  two  most  able  opponents,  in  the  end  verged  to 
Alfred's  side.  Hastings  discovered  that  he  had 
found  his  match,  sought  terms  of  peace,  and  agreed 
to  leave  the  country  for  ever.'  The  old  heathen 
Pirate  King  departed  soon  after,  and  Alfred  was  left 
in  peace,  but  four  valuable  years  had  been  lost  for 
perfecting  his  internal  reforms. 

Only  three  more  years  were  accorded  to  him,  of 
which  little  is  told  us.     They  were  spent,  no  doubt, 

I  Hastings  compensated  himself  for  his  disappointment  in  England 
by  ravaging  France,  which  he  did  to  his  heart's  content.  Eventually 
he  came  to  terms  with  King  Charles  (the  Simple),  who  gave  him  the 
City  of  Chartres,  with  its  adjoining  territory.  Here  he  settled  down, 
and  became  the  vassal  of  a  throne  which  he  had  often  shaken  to  its 
foundation. 


2  1 6  The  Revival, 

in  retrieving  the  country  from  the  state  of  confusion 
into  which  it  had  again  been  plunged,  and  then  in 
901  comes  the  record  of  his  death.  "This  year  died 
"  Alfred,  the  son  of  Ethelwulf,  six  days  before  the 
"  Mass  of  All  Saints,  and  Edward,  his  son,  succeeded 
**  to  the  Kingdom." 

It  is  scarcely  possible  to  do  justice  to  Alfred's 
character.  An  old  writer,  Sir  Henry  Spelman,  lost 
in  admiration  of  it,  apostrophises  him  thus  :  "  O 
*' Alfred,  the  wonder  and  astonishment  of  all  ages! 
"If,"  he  continues,  "you  think  of  his  piety  and 
"devotion,  you  might  suppose  that  he  had  never 
"  gone  out  of  a  monastery,  or  had  lived  his  whole  life 
"  in  an  university  ;  if,  of  the  administration  of  his 
"  Kingdom,  that  all  his  thoughts  had  been  employed 
"  in  nothing  else  but  enacting  laws  and  promoting 
"justice  ;  or,  again,  if  you  regard  his  warlike  exploits, 
"  you  might  imagine  that  he  had  lived  nowhere  but 
**in  camp." 

His  valour  in  the  field  is  thus  described  by 
Malmesbiiry — "  Present  in  every  action,  ever  daunt- 
"  ing  the  invaders,  he  inspirited  his  subjects  with  the 
*'  signal  display  of  his  courage.  He  would  oppose 
"  himself  singly  to  the  enemy,  and  by  his  own 
"  personal  exertions  rally  his  declining  forces. 
"  The  very  places,"  he  continues,  "  are  yet  pointed 
"  out  by  the  inhabitants  where  he  felt  the  vicissitudes 
"of  good  and  evil  fortune.  It  was  necessary  to 
"  contend  with  Alfred  even  after  he  was  overcome, 


King  Alfred.  217 

"  after  he  was  prostrate,  insomuch  that  when  he  might 
"  be  supposed  altogether  vanquished,  he  would  escape 
"  like  a  slippery  serpent  from  the  hand  that  held  him, 
"glide  from  his  lurking-place,  and  with  undiminished 
"courage  spring  on  his  insulting  enemies." 

Unconquerable  in  the  field,  he  lived  in  profound 
subjection  to  the  dictates  of  his  conscience,  and  to 
the  perfect  law  of  GOD.  The  lofty  life  he  set  himself 
to  live  may  best  be  seen  in  the  rules  he  set  himself. 
**  It  was,"  his  biographer  tells  us,  "his  fixed  determin- 
"  ation,  so  far  as  his  infirmity  and  means  would  allow, 
"  to  give  up  to  God  the  half  of  his  services,  bodily 
"  and  mental,  by  night  and  by  day,  voluntarily  and 
"  with  all  his  might."  It  was  his  conscientious 
anxiety  to  fulfil  this  engagement,  and  the  difficulty 
which  he  found  in  measuring  time  without  the  aid  of 
clocks,  which  led  to  his  inventing  a  method  by  means 
of  candles.  Nor  was  he  less  scrupulous  with  himself 
in  the  use  he  made  of  the  vast  revenues,  which  at 
this  period  enriched  our  English  Kings.  His  annual 
income  he  divided  into  two  halves,  one  for  GOD,  the 
other  for  his  own  use.  The  first  of  these  was  spent 
on  the  poor,  in  support  of  religious  houses,  and  of 
schools,  and  on  other  charitable  purposes.  Foreign 
Churches,  in  need  of  help,  shared  in  this  bounty. 
Ambassadors  carried  his  alms  abroad — to  Jerusalem, 
to  Rome,  and  even  to  India.  From  the  other  half  of 
his  income,  which  he  called  his  own  share,  his  soldiers 
and    other    functionaries   of    his    Court   were   paid. 


2i8  The  Revival. 

Operatives  shared  in  this,  such  as  were  skilled  in 
various  kinds  of  construction.  Foreigners  also,  whose 
presence  he  encouraged  at  his  Court,  "  to  whom,"  we 
are  told,  "he  was  invariably  affable,  eager  to  learn 
"  any  information  they  were  able  to  give  him.  In 
"  consequence  of  this  large  numbers  of  foreigners, 
"  Franks,  Fresons,  Gauls,  Pagans,  Britons,  Scots,  Ar- 
*'  moricans,  noble  and  ignoble,  submitted  themselves 
"  voluntarily  to  his  dominion,  and  all  of  them,  accord- 
"  ing  to  their  nation  and  deserving,  were  ruled,  loved, 
"  honoured,  and  enriched  with  money  and  power." 

It  is  very  significant  that  in  the  midst  of  all  these 
innumerable  cares  Alfred  found  time  for  reading- 
his  Bible.  "  The  King,"  we  are  told,  "  was  in  the 
"  habit  of  hearing  the  Divine  Scriptures  read  by  his 
"countrymen,  or,  if  by  chance  it  so  happened,  in 
"company  with  foreigners.  His  Bishops,  too,  and 
"all  ecclesiastics,  his  earls,  nobles,  ministers,  and 
"  friends  were  loved  by  him  with  wonderful  affection  ; 
"  and  their  sons,  who  were  bred  up  in  the  royal  house- 
"  hold,  were  no  less  dear  to  him  than  his  own.  He 
"  had  them  all  instructed  in  all  kinds  of  good  morals,. 
**and  among  other  things  never  ceased  to  teach  them 
"letters  night  and  day."  This  and  much  more  was 
accomplished  by  one  who  suffered  much  in  health, 
who  was  never  wholly  free  from  pain.  He  recovered, 
indeed,  from  that  first  malady  which  plagued  his 
early  years,  but  it  was  soon  replaced  by  another  still 
more  painful. 


King  Alfred.  219 

The  following  interesting  anecdote  is  told  us  by 
Asser :  "  He  was  one  day,  in  his  early  youth,  hunting 
"  in  Cornwall,  and  according  to  a  custom  not  unusual 
"with  him,  had  turned  aside  to  pray  in  a  Chapel 
"  dedicated  to  S.  Guerir.  Prostrate  there  in  private 
"  devotion,  he  entreated  of  God's  mercy  that  He 
"  would  of  His  boundless  clemency  relieve  him  of  his 
"  malady,  or,  at  least,  exchange  the  torments  of  it  for 
"  some  other  lighter  disease,  so  only  that  it  were  not 
"  one  which  would  make  him  an  object  of  contempt 
"  to  others,  or  disable  him  for  work."  The  writer 
adds,  that  his  prayer  was  heard.  His  early  disorder 
left  him,  but  was  soon  replaced  by  one  which  tor- 
mented him  by  its  pain  night  and  day.  This  dreadful 
malady  seized  him  first  on  his  wedding-day,  and  he 
was  subject  to  it  through  life. 

It  only  remains  to  add  a  few  words  on  Alfred's 
family.  He  lost  several  in  their  infancy.  Those  who 
survived  him  were  as  follows  : 

1.  Edward^  surnamed  "the  Elder,"  who  succeeded 
his  father  in  the  Kingdom,  and  reigned  901-925. 
Edward  was  a  son  worthy  of  his  father,  a  valiant 
King,  whose  whole  reign  was  spent  in  incessant 
warfare  with  the  Danes,  who  still  held  the  greater 
part  of  the  country. 

2.  Ethelfleda,  his  eldest  daughter,  was  married  to 
Earl  Ethelred.  This  famous  Earl  recovered  Mercia 
from  the  Danes,  and  kept  in  order  the  neighbouring 
provinces  of  Northumbria  and  East    Anglia,  which 


220  The  Revival, 

were  still  in  their  possession.  In  all  his  campaigns 
he  was  most  ably  assisted  by  the  Lady  Ethelfleda. 
Many  castles  in  the  Midlands  were  built  by  her — 
at  Warwick,  Tamworth,  Stafford,  and  elsewhere. 

3.  Ethelgiva,  Alfred's  second  daughter,  suffered  in 
her  health.  She  became  Abbess  of  the  royal  founda- 
tion of  Shaftesbury. 

4.  Ethelswitha^  married  Baldwin,  Earl  of  Flanders, 
by  whom  she  had  two  sons,  Arnulf  and  Ethelwulf. 
The  former  became  Count  of  Bologne.  From  the 
latter,  who  succeeded  his  father,  descended  Matilda, 
Queen  of  William  the  Conqueror. 

5.  Ethelwerd,  the  youngest  of  the  family,  inherited 
his  father's  love  of  literature,  and  was  an  eminent 
scholar  in  his  day. 


S.  Grimbald.  221 


&♦  (SrtmijaHr. 

ABBAT. 

A.D.  903. 


S.  Grimbald  was  a  native  of  S.  Omers,  in  Picardy. 
At  a  very  early  age  he  became  a  member  of  S. 
Bertins'  Abbey.  King  Alfred,  it  may  be  remembered, 
made  his  acquaintance  when,  being  only  a  child,  he 
was  on  his  way  to  Rome.  In  after  years,  when  busy- 
ing himself  with  the  education  of  his  people,  he 
bethought  himself  of  Grimbald,  and  sent  an  honour- 
able embassage  to  Fulco,  Archbishop  of  Rheims, 
requesting  his  permission  for  Grimbald  to  come 
into  England.  Leave  was  granted,  and  Grimbald 
came,  and  remained  the  rest  of  his  life  in  this  country, 
occupied  in  superintending  the  King's  studies,  and 
the  education  of  the  people.  Alfred  valued  him 
highly,  and  when  Athelred,  the  Archbishop  of 
Canterbury,  died,  A.D.  889,  would  have  made  him 
Primate  of  all  England.  This  honour  Grimbald 
declined.  He  retired,  as  his  age  increased,  to  Win- 
chester, where  the  King  was  engaged  in  building  an 
important  Abbey  (which  got  the  name  of  the  New 
Minster).      S.  Grimbald  was  to  have  been    its   first 


222  The  Revival. 

Abbat,  but  he  died  before  its  completion,  as  did  also 
his  royal  master.  They  were,  both  of  them,  buried 
in  this  Minster.  Old  writers  tell  us  that  S.  Grimbald 
was  a  venerable  man,  adorned  with  every  kind  of 
virtue  and  ecclesiastical  discipline.  He  was  also  an 
"  excellent  singer,  and,  above  all,  most  learned  in  the 
"  Holy  Scriptures." 

He  was  over  eighty  when  he  died.  In  the  follow- 
ing century  his  body  was  taken  up  by  Bishop  Elphege, 
and  placed  in  a  rich  silver  shrine. 


5.  Odo,  223 


&♦  ©an. 

ARCHBISHOP   OF   CANTERBURY. 

A.D.  961. 


S.  Odo  was  a  Dane,  "  descended,"  as  his  biographer 
expresses  it,  "  from  one  of  that  impious  crew  who 
"  had  accompanied  that  most  wicked  robber, 
"  Hinguar,  into  England."  His  parents,  who  were 
of  a  good  Danish  family,  did  not  return  with  the 
army  to  Denmark,  but  settled  in  England,  and 
lived  in  Canterbury.  They  caused  Odo  "to  be 
"  diligently  trained  in  all  their  national  institutions." 
It  came  to  pass,  however,  as  he  grew  up,  that  he 
began  to  attend  the  "  Churches  of  the  Christians, 
"  and  being  much  delighted  with  the  divine  dis- 
"  courses  which  he  heard  in  them,  straightway 
^'  retailed  them  at  home  into  his  parents'  ears." 
His  heathen  father,  irritated  beyond  measure, 
"  forbade  him  to  relinquish  his  national  religion, 
•"  or  ever  to  make  mention  of  the  Name  of  Christ." 
This  prohibition  Odo  disregarded,  and  became  a 
still  more  frequent  worshipper  at  Church,  and 
continued  to  repeat  at  home  the  lessons  he  had 
learned  there.     For  this  he  received  a  severe  corporal 


224  The  Revival, 

chastisement  from  his  father,  who  also  took  from 
him  the  right  of  inheritance,  which  by  the  law  of 
primogeniture  was  his  due.  This  rigour  served  only 
to  confirm  Odo  in  his  new  religion,  and  before 
long  he  was  either  turned  out  of  doors,  as  some 
writers  say,  or  obliged  to  leave  home  on  account 
of  his  father's  brutality.  In  this  predicament  he 
found  a  friend  in  a  nobleman  of  Alfred's  court, 
Athelm,  Earl  of  Wiltshire,  who  received  him  into 
his  house  "  and  gave  him  protection  from  his 
"  parents'  fury."  Moreover,  "  observing  the  young 
"  man's  excellent  disposition,  the  Earl  supplied 
"  his  necessities,  and  began  to  feel  towards  him 
"  the  affection  of  a  father."  For  a  short  time  Odo 
served  as  a  soldier  in  the  King's  army,  from  which, 
however,  he  was  soon  withdrawn  by  his  lord,  who, 
noticing  the  turn  of  his  mind,  and  his  intellectual 
capacity,  judged  him  to  be  more  suitable  for  the 
Church.  With  a  view  to  this,  he  had  him  instructed 
in  Greek  and  Latin,  which  languages  were  still 
taught  in  S.  Theodore's  famous  school,  attached 
to  S.  Augustine's  Abbey  in  Canterbury.  Odo  soon 
became  such  a  proficient  in  these  languages  "that 
"  he  was  able  to  compose  poems,  write  prose,  and, 
"  in  a  word,  express  most  clearly  in  Greek  and 
"  Latin  whatsoever  he  had  a  mind  to  say."  Brought 
up  a  heathen,  and  consequently  unbaptized,  he  now 
made  his  Christian  profession,  "was  regenerated  in 
"the  Sacrament  of  Baptism,  and  also  honoured  with 


S.  Odo.  225 

"  the  clerical  tonsure."  ^  For  some  years  he  served 
in  the  sub-diaconate,  in  much  holiness  of  life,  and 
with  such  an  aptitude  for  teaching  that  by  unanimous 
consent  he  was  thought  worthy  of  the  Higher 
Orders  in  the  Church,  though  he  was  not  yet 
arrived  at  the  age  required  by  the  canons.  For 
this  reason  he  resisted  for  some  time  the  pressure 
put  on  him  by  his  lord,  who  was  most  anxious  for 
his  Ordination.  When  at  last  he  yielded,  and  was 
ordained,  the  Earl  made  him  his  private  chaplain 
and  spiritual  adviser.  Moreover  other  princes  of  the 
royal  court,  we  are  told,  came  to  him  for  spiritual 
advice,  "  Opening  to  him  the  secrets  of  their  evil 
"  lives,  and  willingly  giving  heed  to  his  counsels  for 
"  their  amendment." 

It  happened  about  this  time  that  Earl  Athelm 
contemplated  a  visit  to  Rome,  which  coming  to 
the  ears  of  King  Alfred,  he  commissioned  him  to 
carry  there  the  royal  alms.  The  Earl  accordingly 
set  out  on  his  journey,  with  a  great  retinue,  taking 
Odo  with  him.  The  fatigue  proved  too  much  for 
Athelm  (who  was  now  in  advanced  age) ;  he  was 
laid  up  on  the  road  by  a  sharp  attack  of  illness, 
and  could  with  difficulty  draw  his  breath.  Thus 
he  continued  without  any  amendment  for  six  days. 
In  the  meantime  their  provisions  were  daily  decreas- 
ing.    The   Earl    at    last    judged    it   best    that    the 

I  The   clerical   tonsure   was   given  to   those   who   were    in    Minor 
Orders. 

Q 


226  The  Revival. 

company  should  proceed  on  their  way  with  the 
letters  of  trust  to  the  Court  of  Rome,  leaving  Odo 
behind  with  himself.  Odo  accordingly  remaining 
with  his  beloved  patron,  spent  his  time  in  careful 
nursing  of  his  lord,  and  in  earnest  prayer  to  GOD 
for  his  recovery.  Nor  were  his  prayers  unanswered. 
The  Earl  very  soon  began  to  mend,  the  fever 
abated,  he  could  rise  from  his  bed.  Before  very 
long  the  two  were  able  to  proceed  on  their  journey. 
In  this  they  made  such  good  progress  that  they 
caught  up  the  party  which  had  preceded  them. 
As  for  the  Earl,  he  gave  the  credit  of  his  recovery, 
under  GOD,  to  Odo,  and  his  love  for  him  increased 
exceedingly.  The  travellers  thenceforth  had  a 
very  prosperous  journey,  and  in  due  time  returned 
home  safely,  "to  the  great  joy  of  the  King  and 
"the  nobles  of  his  court."  Earl  Athelm  died  soon 
after  his  return.  Odo  lost  in  him  one  who  had 
shewn  him  the  kindness  of  a  father  ;  friends  how- 
ever he  had  now  many,  powerful  friends,  who  were 
greatly  attached  to  him,  for  he  had  been  much  at 
court  in  attendance  on  his  late  patron,  and  there  had 
won  the  respect  of  the  nobles,  and  the  royal  Princes 
by  his  modest  behaviour.  The  King  himself,  Edward 
the  Elder,  who  had  succeeded  his  father,  Alfred, 
knew  him  well,  and  valued  him,  as  did  also  his 
son,  the  young  Prince  Athelstan,  who  had  the 
highest  opinion  of  his  wisdom  and  prudence. 
Athelstan  made   him   his    confidential    adviser,   and 


?  Oitnh'*t, 


KING   ATHELSTAN   AT   BRUNANBURG. 


Page  227. 


S.  Odo.  227 

when,  in  due  course  of  time,  he  was  placed  upon 
the  throne,  he  consulted  him  not  only  in  time  of 
peace,  but  also  when  engaged  in  warlike  ex- 
peditions. Thus  it  came  to  pass  that  Odo  was 
present  at  one  of  the  most  famous  battles  which 
occurred  at  this  time,  when  Athelstan  won  at 
Brumby '  (or  Brunanburg),  a  most  glorious  victory 
over  the  Danes.  Five  Danish  Kings  and  seven 
Earls  were  left  dead  on  the  field  of  battle,  and  the 
power  of  the  Danes  was  thenceforth  greatly  broken 
in  the  North  of  England.  It  happened  incidentally 
that  S.  Odo,  who  was  present  on  the  field  of 
battle,  contributed  not  a  little  to  the  happy  issue 
of  that  day.  King  Athelstan,  hotly  engaged  in  a 
hand  to  hand  fight  with  the  enemy,  was  driving 
the  Danes  before  him,  when  his  sword  suddenly 
broke  at  the  hilt,  and  he  was  left  defenceless.  Dis- 
concerted by  this  most  unexpected  accident,  he 
stood  for  a  moment,  like  one  astonished,  with  his 
broken  sword  in  his  hand.  A  party  of  Danes 
noticing  the  mishap,  were  on  the  point  of  rushing 
back  upon  him,  when  Odo,  who  happily  was  not 
far  from  the  spot,  ran  up  to  the  King,  and  either, 
as  some  say,  supplied  him  with  a  sword,  or  as 
others  write,  called  his  attention  to  one  hanging 
by  his  side,  which  the  King,  in  the  confusion  of 
the  moment,  had    forgotten.     Athelstan,  once    more 

I  This  site  of  Brumby  is  not  now  known  accurately.     It  was  in  the 
North  of  England,  not  far  from  the  Humber. 


228  The  Revival. 

himself  again,  quickly  beat  off  those  who  had  hoped 
to  take  advantage  of  his  defenceless  position.  It 
may  well  be  imagined  that,  in  the  rejoicings  of  the 
people  over  this  glorious  victory,  the  timely  help 
given  by  Odo  was  not  forgotten,  either  by  the  army, 
or  by  the  King  himself.  This  brave  King,  the 
darling  of  the  English  nation,  died  soon  after  the 
battle  of  Brumby,  and  was  succeeded  by  his  half- 
brother,  Edmund,  who  was  as  partial  to  Odo  as 
his  brother  had  been.  In  the  course  of  his  reign 
the  Arch-see  of  Canterbury  became  vacant,  and  Odo 
was  elected  to  fill  it.  For  a  long  time  he  refused  the 
offer.  The  See  of  Canterbury  hitherto  had  been  al- 
ways held  by  monks,  and  as  he  was  not  a  monk 
he  scrupled  to  make  a  new  precedent.  The  general 
wish  eventually  prevailed.  The  difficulty  was  got 
over  by  his  accepting  the  Benedictine  Habit  from 
the  hands  of  the  Abbat  of  Fleury,  who  came  to 
England  to  give  it  him. 

Odo  was  consecrated  Archbishop  of  Canterbury 
A.D.  942.  His  Archepiscopate  was  not  a  long  one, 
for  he  died  A.D.  958.  It  was,  however,  a  very 
vigorous  one.  We  are  told  that  in  its  brief  space 
"he  raised  the  whole  character  of  the  Kingdom." 
Among  his  good  works  was  the  rebuilding  of  the 
Cathedral,  which  he  found  in  a  most  dilapidated 
state  ;  the  roof  rotten,  and  the  walls  ruinous.  On 
the  other  hand,  the  congregations  which  now 
gathered  in  it  were  so  large,  even  on  the  week-days. 


S.  Odo.  229 

that  no  other  building  in  the  town  could  hold  them. 
Under  these  circumstances  Odo  scrupled  to  close 
the  Cathedral,  even  when  it  had  been  dismantled, 
and  continued  to  hold  the  daily  Services  in  the 
roofless  building.  Old  writers  tell  us  that  the 
congregations  suffered  no  inconvenience  thereby, 
for,  by  a  special  providence,  fine  weather  pre- 
vailed the  whole  of  the  time  during  which  the 
Cathedral  was  unroofed.  The  tranquillity  of  S. 
Odo's  latter  days  was  for  a  time  disturbed  by  the 
troubles  which  ensued  on  the  accession  of  King 
Edwy  to  the  throne  (see  S.  Dunstan).  Here  it 
must  suffice  to  say,  that  the  young  King  scandalized 
his  people  by  an  unlawful  wedlock.  Archbishop 
Odo  did  his  best  to  disengage  him  from  it,  ad- 
monishing, entreating,  and  also  warning,  and  Edwy 
for  a  time  dissimulated  with  him,  fearing  that  his 
coronation  might  be  deferred  if  the  Archbishop 
should  refuse  to  take  part  in  it.  As  soon,  however, 
as  that  ceremony  had  been  performed,  he  openly 
disregarded  his  admonitions.  This  ended  in  a 
breach  between  the  two  ;  the  Archbishop  declared 
the  marriage  illegal,  "  and  separated  Edwy "  and 
his  "so-called  wife."  The  young  King,  who  made 
severe  reprisals  on  others  who  offended  him,  did 
not  venture  in  any  way  to  molest  the  Archbishop, 
who  was  held  in  universal  esteem.  These  troubles 
were  soon  over ;  and  tranquillity  was  restored  to 
the   Kingdom    under    the   rule   of    Edgar.     S.  Odo 


230  The  Revival, 

was  now  drawing  nigh  his  end.  One  of  his  last 
acts  was  the  consecration  of  Dunstan,  who  had 
been  elected  to  the  See  of  Worcester,  and  who,  in 
the  spirit  of  prophecy,  Odo  foretold  would  be  his 
own  successor  in  Canterbury.  He  remained  to  the 
last  indefatigable  in  his  Cathedral  duties,  "daily 
"  irrigating  with  heavenly  doctrines  the  people  com- 
"mitted  to  his  trust."  He  died  happily  in  Canter- 
bury, A.D.  961,  and  was  buried  in  the  Cathedral  on 
the  south  side  of  the  Altar. 

S.  Odo  inherited  from  his  parents  the  vigorous 
qualities  which  characterized  the  Danes,  and  to 
these  were  added  the  virtues  and  the  graces  gained 
through  his  Christian  faith.  These  were  so  con- 
spicuous in  all  that  he  did  and  said,  that  people 
called  him  Odo  the  Good  whilst  he  was  yet  alive — 
and  when  he  died  the  chronicler  of  his  times,  as 
though  nothing  more  was  needed  for  his  praise, 
thus  summarily  records  his  death  :  "  This  year, 
"961,  departed  Odo  the  Good,  Archbishop."  He 
may  justly  be  regarded  as  the  morning  star,  or 
herald,  of  the  bright  revival  of  religion,  which 
was  about  to  dawn  on  the  country.  It  is  interest- 
ing to  note,  as  we  read  his  life,  how  in  him  GOD 
raised  up  a  "  restorer  of  breaches "  for  the  benefit 
of  His  Church  out  of  that  ruthless,  sacrilegious  nation, 
red-handed  with  the  blood  of  Saints  and  "  Martyrs." 
What  a  lesson  have  we  not  in  this  against  faint- 
heartedness  in   evil    days,   when   the    Ark   of    GOD 


S\  Odo,  231 

may  seem  to  be  shaking,  or  when  the  enemies  of 
the  Faith,  "when  Gebal,  and  Ammon,  and  Amalek, 
"the  Philistines  also,  and  they  of  Tyre,  with  the 
"  Morians,"  band  together  against  the  Church  of 
God  !  Is  there  not  good  ground  for  assurance  that, 
if  the  Church  be  true  to  herself  and  to  GOD, 
history  will  repeat  itself,  and  even  if  her  enemies 
should  prevail  for  a  time,  it  would  be  for  a  time 
only,  and  the  sons  and  the  daughters  of  those  who 
have  afflicted  her  will  be  among  the  first  to  honour 
and  comfort  her,  and  to  repair  the  breaches  made 
in  her  walls  by  their  own  parents  ? 


232  The  Revival, 


Circa  A.D.  915, 


S.  Edburge  was  the  daughter  of  King  Edward  the 
Elder,  and  consequently  a  grandchild  of  Alfred  the 
Great.  Her  father,  a  most  brave  and  wise  King, 
"  paid  especial  attention  to  the  nurture  and  educa- 
*'  tion  of  his  children.  The  Danes  gave  him  few 
"  opportunities  for  domestic  leisure ;  but  he  took 
"  care,  nevertheless,  that  his  sons  received  the 
"  completest  benefit  of  learning,  and  his  daughters 
"  were  brought  up  in  such  wise,  that  in  childhood 
"they  gave  their  attention  to  literature,  and  after- 
"  wards  employed  themselves  in  the  labours  of 
"the  distaff  and  needle."  His  daughter,  Edburge, 
from  her  earliest  years  gave  manifest  tokens  of 
piety  and  love  of  religion.  Her  father,  it  is  said, 
wished  one' day,  when  she  was  yet  but  a  little  child, 
to  try  her  affections,  and  caused  to  be  placed  in  her 
chamber  the  symbols  of  different  "  professions  " — on 
the  one  side,  a  chalice  and  the  Gospels ;  on  the 
other,  bracelets  and  necklaces.  Hither  the  child 
was  brought ;  her  father  placed  her  on  his  knee, 
shewed  them  to  her,  and  bade  her  choose  which 
she  pleased.     The  child,  without  a  moment's  hesita- 


S.  Edburge.  233 

tion,  ran  to  the  emblems  of  religion,  and  knelt  before 
them  in  an  attitude  of  devotion.  "  Those  present 
"  exclaimed  aloud,  and  fondly  hailed  the  prospect  of 
"the  child's  future  sanctity;  her  father  embraced  her 
"  in  a  manner  still  more  endearing.  *  Go,'  said  he, 
" '  whither  the  Divinity  calls  thee,  follow  with 
" '  prosperous  steps  the  Spouse  whom  thou  hast 
" '  chosen,  and  truly  blessed  shall  my  wife  and 
" '  myself  be  if  we  are  surpassed  in  holiness  by  our 
" '  daughter.' " 

King  Alfred's  Queen,  Alswitha,  had  commenced 
a  Nunnery  in  Winchester,  which  was  completed 
after  her  death  by  King  Edward  ;  over  this  the 
Abbess  Etheldrida  presided,  and  the  little  Princess 
was  placed  under  her  care  to  be  educated,  and  in 
this  Abbey  she  became  a  nun.  Her  piety  and 
devotion  kept  pace  with  her  years,  and  she  was 
noted  among  the  nuns  (by  whom  she  was  greatly 
beloved),  for  her  humility  and  consideration  for 
others,  delighting  to  do  little  acts  of  kindness,  if 
possible  by  stealth,  for  any  of  the  community,  and 
more  especially  for  the  elder  Sisters.  She  was 
carried  off  at  an  early  age  by  a  fever,  and  was 
buried  in  Winchester.  Bishop  Ethelwold  enshrined 
her  remains  in  a  costly  tomb,  which  some  years 
later  was  plundered  by  the  Danes.  It  was  again 
clothed  with  gold  and  silver  by  the  Abbess  Elfleda. 
Part  of  her  relics  were  given  to  Pershore  Abbey, 
near  Worcester. 


234  The  Revival. 


PREFATORY     NOTE. 


This  life  of  S.  Dunstan  is  derived  principally  from 
one  written  by  Osbern,  who  lived  after  the  Conquest, 
and  who  was  Precentor  of  Canterbury  Cathedral.  He 
tells  us  that  most  of  the  earlier  Lives  of  the  Saint 
perished  in  the  fire,  by  which  the  Cathedral  was 
destroyed,  A.D.  1070.  One  or  two  volumes,  however, 
escaped,  notably  a  life  of  our  Saint  written  by 
Bridferth,  who  flourished  about  A.D.  1000.  Osbern 
assures  his  readers  that  his  own  Life  of  S.  Dunstan 
is  derived  entirely  from,  and  is  in  strict  accordance 
with,  Bridferth,  from  whose  pages  he  has  only  omitted 
the  relation  of  those  prodigies,  "  which  might  seem 
"  incredible  to  the  faithless." 


S.  Dunstan.  235 


ARCHBISHOP    OF    CANTERBURY. 

A.U.  938. 


Dunstan  was  born  in  Glastonbury  in  the  reign  of 
Athelstan  (Alfred's  grandson),  who  came  to  the 
throne  a.d.  925.  Our  Saint's  parents,  Herstan  and 
Chinistrita,  were  of  noble  birth,  akin  to  the  royal 
family  of  Wessex.  "  Great  in  worldly  dignity,  they 
"  were  greater  still,"  writes  Osbern,  "  in  the  nobility 
"  of  their  lives,  the  sincerity  of  their  religion,  and  in 
"the  practice  of  all  good  works."  Born  of  such 
parents,  Dunstan,  from  his  earliest  age,  was  brought 
up  in  good  and  pious  ways  ;  and  as  a  child  he  loved 
no  place  so  dearly  as  the  old  Church  in  Glastonbury, 
in  which  his  parents  worshipped  with  frequent,  if  not 
with  daily  devotion.  The  ancient  Abbey,  to  which 
the  Church  was  attached,  was  at  this  time  in  a 
dilapidated  state,  and  was  no  longer  used  as  an 
Abbey.  It  had  become  an  appanage  to  the  Crown, 
and  was  supported  by  royal  stipends  ;  it  was  not, 
however,  tenantless,  but  was  occupied  by  some 
learned  men  from  Ireland,  who  are  said  to  have 
been  "  nobly  instructed  in  sacred  and  profane  litera- 


236  The  Revival. 

"  ture."  These  holy  men  had  been  drawn  to 
Glastonbury  from  Ireland  by  the  fond  belief  that 
their  National  Saint  had  died  and  was  buried  there/ 
and  they  had  been  allowed  by  the  King  to  take  up 
their  quarters  in  the  old  ruinous  Abbey.  There,  in 
order  to  obtain  a  maintenance,  they  opened  a  School, 
in  which  they  gave  an  admirable  education,  and 
taught  the  liberal  arts  to  the  sons  of  the  nobles  living 
in  the  neighbourhood.  Thus  it  happily  came  to  pass 
that  at  this  time,  when  education  was  at  its  lowest 
ebb  in  England,  Dunstan  became  provided  with 
learned  and  good  masters.  It  was  a  great  oppor- 
tunity, and  he  did  not  fail  to  make  use  of  it.  On 
the  contrary,  giving  his  whole  mind  to  his  studies, 
and  having  naturally  excellent  ability,  he  soon 
surpassed  all  his  school-fellows.  It  seems  probable, 
however,  that  in  his  devotion  to  study  he  overtasked 
his  powers,  for  before  long  he  suffered  from  a  brain 
fever.  The  attack  was  so  serious  that  there  were 
grave  fears  for  his  life  ;  he  lay  for  some  days  in- 
sensible. "  His  school-fellows  gathered  round  his 
"  bed  in  tears.  The  whole  house  was  in  tears.  The 
"  masters  grieving  as  much  as  any,  fearing  they  were 
"  about  to  lose  their  best  and  most  talented  pupil." 
It  came  to  such  a  pass  that  at  last  all  hope  was  given 
up,  "  and  they  ceased  to  think  of  anything  else  but 

I  A  certain  S.  Patrick  lived  for  some  time  in  Glastonbury,  and  was 
buried  in  the  Church.  It  is  now  generally  believed  that  this  was  not 
the  famous  Irish  Saint. 


S.  Dunstan.  237 

"of  his  funeral."  It  was  at  this  crisis  that  the 
following  extraordinary  event  occurred.  The  sick 
boy,  who  had  been  left  a  brief  space  to  himself,  rose 
out  of  bed  in  the  night  (doubtless  in  his  sleep)  and 
slipped  out  of  doors.  No  one  saw  him  go  out,  but 
he  was  soon  missed,  and  a  search  made  everywhere 
for  him.  For  a  long  time  he  could  not  be  found.  At 
last  it  was  discovered  that  he  had  gone  to  the  Church, 
and  finding  it  locked  had  mounted  a  long  ladder 
placed  against  the  wall  of  the  Church,  and  left  there 
by  some  workmen  engaged  in  repairing  the  roof. 
The  boy  in  his  sleep  had  gone  up  this  ladder,  walked 
on  the  roof  of  the  Church,  and  made  his  way  through 
the  roof  into  the  interior  of  the  Church,  where  he  was 
found  at  last  lying  fast  asleep  in  front  of  the  Altar. 
When  he  was  asked  to  explain  how  he  got  inside  the 
Church,  he  replied  that  on  his  conscience  he  could 
not  tell.  It  is  not  a  little  remarkable  that  this 
extraordinary  instance  of  somnambulism  proved  to 
be  the  turning-point  in  his  illness.  The  fever  left 
him,  and  he  began  from  this  time  to  recover. 
Dunstan  passed  the  rest  of  his  boyhood  in  Glaston- 
bury, imbibing  all  the  knowledge  that  his  masters 
taught.  When  he  had  reached  that  age  when  it 
became  necessary  that  choice  should  be  made  of  his 
future  profession,  it  was  in  accordance  with  his 
parents'  express  wish  that  he  determined  to  devote 
himself  to  religion  and  the  Church. 

The  Minor  Orders  were  still  in  use,  and  were  the 


238  The  Revival. 

ordinary  entrance  to  the  Priesthood.  They  were 
marked  by  a  peculiar  dress.  From  the  time  that 
Dunstan  was  so  set  apart,  he  began  with  all  his 
power  to  conform  his  life  to  the  sacred  calling  which 
he  had  chosen.  Fleeing  youthful  lusts,  he  inured 
himself  in  habits  of  prayer  and  fasting.  He  now  also 
gave  much  of  his  time  to  the  study  of  the  Bible, 
which  he  found  to  be  "  a  great  help  against  the 
"  importunities  of  temptations,  and  for  proficiency  in 
"  virtue."  Besides  his  study  of  Divinity  he  was  also, 
we  are  told,  much  drawn  to  philosophy  in  its  various 
"  branches,  such  as  relate  to  essences,  magnitudes, 
"  motion,  and  numbers."  The  art  in  which  he 
delighted  most  was  that  of  music.  In  instrumental 
music  also  he  excelled.  "  It  was  as  great  a  delight 
"  to  him,  as  it  had  been  to  David  of  old,  to  take  the 
"  Psaltery,  to  play  the  harp,  to  modulate  the  organ, 
"and  to  strike  the  timbrel."  Moreover,  he  was 
cunning  of  hand,  able  to  engrave  in  gold  and  silver, 
in  brass  and  iron,  in  painting  pictures,  and  in  the 
illumination  of  books. 

And  now,  in  view  of  the  profession  which  he  had 
adopted,  it  seemed  well  to  his  parents  that  he  should 
make  acquaintance  with  his  uncle,  who  was  Arch- 
bishop of  Canterbury.'    Thither,  accordingly,  Dunstan 

I  NOTE    ON    DUNSTAN'S    UNCLE. 

Osbern  calls  him  Athelm^  who  was  Archbishop  of  Canterbury 
914-923.  But  if  the  right  date  is  given  for  Dunstan's  birth,  i.e.,  925, 
Athelm  must  have  been  dead  before  Dunstan  was  born.     It  is  certain. 


►S.  Dunstan,  239 

went,  and  he  met  with  a  most  kind  reception.  The 
Archbishop  was  gratified  by  this  mark  of  attention, 
and  became  much  attached  to  his  nephew,  "  being 
"  not  a  little  taken  with  the  beauty  of  his  form,  the 
"vigour  of  his  intellect,  and  his  other  excellent 
"  qualities."  "  Whence  understanding  through  the 
"  Spirit  of  God  that  he  would  be  a  vessel  of  election, 
"  he  raised  him  to  a  higher  grade  of  Orders.  More- 
"  over,  when  he  left  Canterbury  to  return  home,  he 
"  gave  him  letters  of  commendation  to  the  King,  in 
"  which  he  wrote  as  follows  :  *  This  youth,  closely 
" '  related  to  myself,  and  in  some  degree  allied  to  the 
" '  royal  stock,  I  commend  to  your  Majesty  (Excel- 
" '  lency)  that  he  may  stand  continually  in  your 
"'presence.  This  I  shall  take  as  a  favour  to  myself, 
" '  who  have  received  so  many  already,  and  trust  to 
"  *  receive  more  in  the  time  to  come.'  " 

The  King  ( Athelstan),  on  receipt  of  this  letter,  gave 
Dunstan  a  most  favourable  reception,  and  being  much 
impressed  with  his  appearance,  assigned  him  an 
appointment  in  his  palace,  with  some  high  charge 
and  office.  So  much  of  his  time  was  now  taken  up 
in  attending  to  his  official  duties,  and  in  personal 
attendance  on  the  King,  that  Dunstan  found  little 
leisure  for  study  and  for  prayer.  This  difficulty  he 
got  over  by  a  constant  habit  of  rising  early  for  his 

therefore,  either  that  Dunstan  was  born  at  an  earlier  date  than  is 
usually  supposed  (as  Wharton  believes),  or  else  that  the  uncle  Arch- 
bishop was  IValfhelm,  who  succeeded  Athelm. 


240  The  Revival. 

devotions.  The  King  became  more  and  more  partial 
to  him,  and  liked  to  have  him  with  him  in  his  lighter 
hours  ;  and  now  Dunstan's  musical  accomplishments 
stood  him  in  good  stead.  "  When  he  saw  his  lord, 
"the  King,  fatigued  through  worldly  business,  he 
"  would  sing  an  accompaniment  with  the  harp  or 
"timbrel,  or  some  other  musical  instrument,  and  by 
"  doing  so  wonderfully  delighted  both  the  King  and 
"  the  Princes." 

The  King's  favour,  however,  soon  brought  with  it 
unpleasant  consequences  :  there  was  a  party  in  the 
Court  which  began  to  look  on  him  with  jealousy. 
Moreover,  it  befell  Dunstan,  as  it  has  befallen  others 
who  were  ahead  of  their  age  in  science  and  art,  that 
he  was  misunderstood  and  suspected.  It  was 
whispered  about  the  Court  that  he  knew  more  than 
was  right,  and  had  dealings  which  were  not  lawful 
for  a  Christian  man.  It  happened  about  this  time 
that  a  lady,  Ethelwina,  who  busied  herself  much  in 
ecclesiastical  embroidery,  was  engaged  in  making  a 
stole  of  great  beauty,  and  being  aware  of  Dunstan's 
skill  in  such  matters,  earnestly  entreated  his  advice 
and  superintendence ;  he  went  accordingly  to  her 
house,  and  coming  into  the  room  where  the  ladies 
were  busy  with  their  work,  hung  a  lyre,  which  he  had 
brought  with  him,  on  a  peg  in  the  wall.  Whilst  they 
were  all  engaged  in  embroidery,  the  ladies  were 
startled  by  a  sweet  strain  of  music  which  proceeded 
from  the  lyre.      "  Untouched    by  any  one,    it    gave 


S.  Dunstan.  241 

"  forth  in  clearest,  sweetest  melody,  a  well-known 
"  piece  of  sacred  music,  set  to  this  Antiphon,  '  The 
"  *  souls  of  the  Saints  rejoice  in  heaven,  who  have 
" '  followed  the  steps  of  Christ,  and  for  His  love  have 
"  *  shed  their  blood.  Wherefore  with  Christ  they  shall 
"*  reign  for  ever.'"  It  seems  probable  that  Dunstan, 
by  his  skill  in  mechanism,  had  contrived  this  as  a 
pleasant  surprise  for  the  ladies.  If  so,  he  was  much 
mistaken  in  his  expectations,  for  they  were  filled 
with  consternation,  and  frightened  beyond  measure. 
They  rushed  screaming  out  of  the  house,  denouncing 
Dunstan  as  a  magician  or  sorcerer.  Henceforward, 
among  the  people  in  the  neighbourhood  he  was 
regarded  with  suspicion,  and  many  felt  sure  that  he 
had  dealings  with  the  black  art.  His  enemies  were  not 
slow  to  take  advantage  of  these  stories,  which  they 
reported  maliciously  to  the  King,  and  no  doubt 
exaggerated,  and  Dunstan  soon  became  aware  that 
"  the  face  of  the  King,  towards  him,  was  not  as 
"  yesterday,  nor  as  heretofore,"  and  he  made  up  his 
mind  to  retire  from  the  Court,  as  preferable  to  being 
expelled  from  it.  Unfortunately  his  enemies  became 
aware  of  his  purpose,  and  they  lay  in  wait  by  the  side 
of  the  road  by  which  he  was  to  pass  that  night. 
When  he  arrived  at  the  spot  they  rushed  out  upon 
him,  drove  away  his  companions,  seized  and  beat  him 
severely,  and  then,  having  first  bound  him  in  chains, 
threw  him  into  a  marsh,  where  they  left  him  to 
perish.     It   happened,   however,  providentially,   that 

R 


242  The  Revival. 

some  country-people  that  night  passed  by  that  way, 
and  their  attention  was  called  to  Dunstan  (who  was 
insensible)  by  a  number  of  dogs,  who  had  been 
attracted  to  the  spot  where  he  was  lying,  and  who 
barked  continually.  These  men,  finding  him  lying 
in  this  plight,  and  compassionating  his  misery,  took 
him  up  kindly  and  carefully,  and  carried  him  to  a 
neighbouring  village,  and  gave  him  such  hospitality 
as  they  were  able,  in  one  of  their  cottages.  The  next 
morning  he  found  himself  sufficiently  recovered  to  be 
able  to  proceed  on  his  journey.  Parting  with  his 
kind  hosts,  and  not  knowing  where  else  to  go,  he 
turned  his  steps  to  Winchester,  where  his  Uncle 
Elphege  ^  was  the  Bishop.  The  Bishop  gave  him  a 
kind  reception,  and  was  glad  to  have  him  with  him. 
Dunstan  accordingly  made  a  long  stay  in  his  palace. 
The  uncle  and  the  nephew  were,  in  most  points, 
like-minded,  and  agreed  admirably  together;  only  on 
one  point  they  differed  in  opinion.  The  Bishop  was 
most  anxious  that  his  nephew  should  become  a 
monk,  whilst  Dunstan,  at  this  time,  was  not  prepared 
to  take  the  vows.  The  Bishop  plied  him  daily  with 
arguments,  which  Dunstan  answered  with  no  little 
ability.  It  is  said  by  some  writers  that  he  had 
formed  an  attachment  for  some  young  lady  (in 
Athelstan's  Court),  and  clung  to  the  idea  of  marriage, 

I  This  Elphege  (or  Alphege),  Bishop  of  Winchester,  is  usually  called 
Elphege  Calvus,  to  distinguish  him  fron:i  his  more  celebrated  name- 
sake, the  Archbishop  of  Canterbury,  who  was  martyred  by  the 
Danes. 


S.  Dunstan.  243 

which  would  have  been  compatible  with  most  of  the 
Minor  Orders.  On  the  other  hand,  as  the  law  then 
stood,  it  would  have  been  inconsistent  with  the  Priest- 
hood, to  which  he  had  aspired.  If  this  be  the  case, 
it  seems  probable  that  Dunstan,  even  whilst  refuting 
his  uncle's  arguments,  was  conscious  that  he  had 
fallen  away  from  his  original  high  purpose,  and  was 
dissatisfied  with  himself.  This,  at  least,  seems  the 
most  probable  explanation  of  what  followed.  Owing 
perhaps  to  the  strain  on  his  mind,  and  his  present 
distraction,  he  fell  into  a  high  fever,  and  lay  for  days 
without  signs  of  life.  But  though  unable  to  speak  or 
move,  his  mind  was  keenly  alive,  and  a  fearful 
struggle  was  going  on  in  it.  It  ended  in  his 
condemning  himself  for  what  he  now  considered 
a  sinful  weakness  and  vacillation  of  purpose,  and 
he  made  a  vow,  that  if  GOD  would  spare  his  life, 
he  would  dedicate  it  to  Him  in  holy  poverty  and 
celibacy.  Soon  after  this  a  turn  for  the  better  took 
place  in  his  illness,  and  he  recovered  his  power  of 
speech.  The  first  use  he  made  of  it  was  to  send 
a  message  to  his  uncle  to  inform  him  of  his  recovery, 
and  to  acquaint  him  with  his  change  of  purpose. 
The  Bishop,  filled  with  overflowing  joy  at  the  tidings 
of  his  nephew's  recovery,  and  also  of  his  change  of 
mind,  came  without  delay  to  see  him,  and  in  due 
time  consecrated  him  to  be  a  monk.  At  the  same 
time,  raising  him  to  the  Priesthood,  he  attached  him 
to   the    Parish    Church   of  S.  Mary's,   Glastonbury. 


244  The  Revival, 

Thither   (after   some   little   time   spent   together   in 
study  and  fatherly  counsel)  he  dismissed  him.^ 

Dunstan's  "  conversion  "  (for  so  old  writers  term  it) 
changed  the  whole  tenor  of  his  mind  and  thought. 
It  had  entailed  the  sacrifice  of  what  he  held  dearest 
on  earth.  The  world  was  now  nothing  to  him,  and 
he  gave  himself  up  heart  and  soul  to  his  new  duties. 
In  the  fervency  of  his  zeal  he  found  a  relief  in 
enduring  privations  at  which  men  ordinarily  shudder. 
Unable  to  live  as  a  monk  in  the  old  Abbey,  which 
was  still  securalised,  he  determined  to  make  a  cell, 
in  which  to  immure  himself  This  cell  he  built  with 
his  own  hands,  attaching  it  to  the  wall  of  the  Church. 
The  roof  of  it,  we  are  told,  did  not  rise  much  higher 
than  the  level  of  the  Church-yard,  but  he  made  it 
habitable  by  excavating  the  earth  beneath.  Brid- 
ferth  (his  biographer)  tells  us  that  he  had  been  in  it, 
and  assures  us  that  it  was  not  more  than  five  feet  in 
length,  two  and  a-half  in  breadth,  and  in  height  that 
of  a  man.  The  entrance-door  had  a  little  window  in 
it,  which  gave  light  to  its  inhabitant.  This  door, 
when  closed,  became  the  outside  wall  of  the  cell. 
"  On  the  whole,"  he  concludes,  "  it  had  more  the 
"  appearance  of  a  grave  than  of  a  human  habitation."* 


I  Some  writers  of  later  date  say  that  his  uncle  sent  Dunstan  abroad 
to  Fleury,  and  that  he  there  took  the  monastic  vows.  It  may  be  so, 
but  there  is  not  a  word  about  this  in  Osbern,  who  says  distinctly  that 
his  uncle  made  him  a  monk,  and  sent  him  to  Glastonbury. 

*  It  seems  probable  that  Bridferth  is  here  speaking  of  that  part  of  his 


S.  Dunstan.  245 

Such  was  the  cell  in  which  Dunstan  immured  himself, 
"  and  in  which  he  macerated  his  body  by  fasting,  and 
"  strengthened  his  soul  by  prayer.  Such  of  his  time 
"as  was  not  required  for  his  religious  exercises  and 
"  for  study,  he  spent  in  painting,  engraving  in  gold, 
"  silver,  and  iron,  and  in  the  fabrication  of  musical 
"  instruments,  in  all  which  arts  he  excelled." 

His  biographer  tells  us  that  in  this  cell  he  suffered 
a  fearful  fight  of  afflictions  from  his  spiritual  enemies, 
who  molested  him  all  the  more  violently  because  he 
was  determined  to  subdue  them.  It  was  during  his 
stay  in  this  cell  that  that  extraordinary  event 
occurred,  with  which  most  of  us  are  familiar,  and 
which  even  those  who  know  not  who  S.  Dunstan 
was,  have  heard  of.  We  allude  to  the  old  legend 
(which,  like  most  old  legends,  seems  to  be  but 
the  popular  rendering  of  a  real  story).  It  is  thus 
told  by  his  biographer  :  The  devil,  having  tried 
by  other  artifices  to  expel  him  from  his  cell, 
adopted  the  appearance  of  a  man,'  and  towards 
the  dusk  of  evening  proceeded  to  Dunstan's  cell, 
and  leaning  against  the  door,  put  his  head  into 
the  window,  and  observing  him  to  be  engaged 
on  some  work  of  art,  asked  him  to  make  some- 
thing  he   was   in    need    of.      Dunstan,  not  noticing 

cell  which  might  be  called  his  domicile.  Dunstan  certainly  had  an 
oratory  for  his  devotions,  and  also  a  smithery,  with  a  forge  in  it,  for 
his  work. 

I  Some  writers  say  he  took  the  form  of  a  woman. 


246  The  Revival. 

the  deceit,  or  wishing  to  get  rid  of  the  fellow, 
complied.  Whilst  he  was  fashioning  it,  the  man 
began  to  talk  profanely  and  loosely.  At  last 
Dunstan  discovered  who  he  was,  and  presently 
heated  the  tongues  in  the  fire  until  they  were  red 
hot.  Then,  "full  of  holy  fury,  he  snatched  them 
"  from  the  fire,  caught  the  ghastly  visage  between 
"  them,  and  drew  the  struggling  monster  into  his 
"  cell."  It  was  only  by  breaking  through  the  wall 
of  it  that  at  last  his  victim  escaped.  He  got  away, 
but  his  cries  were  heard  in  the  whole  neighbour- 
hood. 

Such  is  the  story,  as  it  is  told  in  the  Saint's  life. 
It  is  plain  that  this  visitor  was  no  immaterial  being. 
We  may  safely  conclude  that  some  evil-minded 
person  came  with  mischievous  intent  to  the  Saint's 
cell,  and  received  such  punishment  as  would  make 
him  hesitate  to  repeat  his  visit.  In  the  sequel  of  the 
story  we  are  told  that  crowds  of  people  assembled  on 
the  following  morning,  anxious  to  know  the  cause 
of  the  uproar,  which  had  frightened  them  out  of  their 
sleep.  "  It  was  caused  by  the  devil,"  replied  Dunstan, 
"  who  will  not  let  me  live  in  peace,  and  who  en- 
"  deavoured  last  night  to  eject  me  out  of  my  cell. 
"  Beware  of  him,  for  if  you  could  not  endure  his 
"  voice,  how  will  you  bear  his  company  in  hell  ?  " 
We  may  see  from  this  story  that  Dunstan,  though 
living  the  life  of  a  recluse,  was  not  shut  out  from 
communication    with   the   world    outside,   but    held 


6".  Duns  tan.  247 

intercourse  with  any  who  came  to  his  cell.  Whether 
at  this  time  he  took  part  in  the  Services  and  public 
worship  of  the  Church  is  not  said,  but  as  he  was  in 
Priest's  Orders,  and  also  one  of  the  Clergy  attached 
to  the  Parish  Church,  it  may  be  presumed  that  he 
did  so.  Certainly,  many  persons  now  began  to  put 
themselves  under  his  spiritual  guidance.  Notable 
among  these  was  the  Lady  Ethelgifa,  who  was  akin 
by  birth  to  the  royal  family.  This  benevolent  lady 
had  voluntarily  made  herself  nurse  to  the  young 
Princes  ^  in  their  infancy.  She  was  naturally  of  a 
very  charitable  disposition,  and  when  her  self-imposed 
task  was  concluded,  she  determined  to  spend  the 
remainder  of  her  life  in  works  of  charity,  and  in  care 
of  the  poor.  This  lady  derived  great  benefit  from 
Dunstan's  counsel  and  teaching,  and,  in  order  that 
she  might  enjoy  with  greater  facility  opportunities 
of  consulting  him,  she  asked  and  obtained  permission 
from  the  authorities  to  build  herself  a  mansion 
within  the  precincts  of  the  Abbey  Church.  Here, 
taking  up  her  residence,  she  spent  her  time,  her 
wealth  (which  was  very  great),  and  all  her  energies, 
in  works  of  mercy.  When  some  years  had  thus  been 
spent  in  labours  for  CHRIST  and  His  poor,  the  Lady 
Ethelgifa  was  seized  with  a  severe  attack  of  bodily 
infirmity.    Dunstan,  having  been  informed  of  it,  came 

*  The  Princes  here  alluded  to  were  doubtless  Edmund  and  Edred, 
half-brothers  to  King  Athelstan,  who  reigned  in  succession  after 
him. 


248  The  Revival, 

to  see  her,  and  received  her  most  humble  confession, 
amid  floods  of  tears  from  them  both.  She  died  on 
the  following  morning  in  Dunstan's  presence,  after  he 
had  given  her  the  holy  unction,  and  the  Sacrament 
of  the  Body  and  Blood  of  Christ.  She  was  buried 
honourably  in  S.  Mary's  Church,  Glastonbury.  This 
lady  bequeathed  her  great  wealth  to  Dunstan.  The 
first  use  he  made  of  his  newly  acquired  fortune  was 
to  distribute  among  the  poor  the  whole  of  the  house- 
hold goods,  chattels,  and  furniture  ;  the  rest  of  the 
property  he  reserved  for  future  purposes.  Immense 
wealth  was  at  this  time  at  his  command,  for,  in 
addition  to  the  vast  fortune  left  him  by  the  Lady 
Ethelgifa,  he  had  also,  by  the  death  of  his  parents, 
and  of  his  only  brother  (Wulfwin),  become  the  sole 
inheritor  of  the  family  estate  and  property.  What 
use  he  made  of  this  great  wealth  will  be  seen  later  on. 
In  the  meantime,  as  though  offering  the  first-fruits 
to  God,  he  endowed  the  Parish  Church  of  Glaston- 
bury, enriching  it  with  money,  and  also  with  very 
valuable  lands  adjacent  to  the  town.  It  seems  not 
improbable  that  the  administration  of  his  property 
obliged  him  at  times  to  leave  his  cell.  Certainly  he 
gave  it  up  about  this  time.  The  immediate  cause 
was  a  most  earnest  entreaty,  sent  him  by  the  King 
(Edmund  '),  who  loved  him  with  a  brother's  love,  and 
desired  greatly  to  have  him  with  him  in  his  palace. 

I  Edmund  had  lately  succeeded  his  half-brother  Athelstan.      His 
Palace  at  Chedder  was  only  nine  miles  from  Glastonbury. 


5.  Dimstan,  249 

Dunstan,  either  because  he  did  not  think  it  right  to 
refuse  the  King's  request,  or  "  in  the  hope  of  exalting 
"  the  kingdom  of  righteousness  in  England,  where  it 
"  was  much  decayed,"  left  his  cell,  and  went  to  live 
in  the  King's  Palace.  He  did  not,  however,  change 
his  mode  of  life,  but,  on  the  contrary,  strove  as  he 
was  best  able  "to  induce  the  King,  his  nobles  and 
"  courtiers,  to  follow  the  rule  of  righteousness."  What 
the  reforms  were  which  he  laboured  to  introduce  we 
are  not  told,  but,  as  might  be  expected,  they  were 
very  unpalatable  to  many  of  the  courtiers,  who  had 
no  wish  to  be  reformed.  Before  very  long  Dunstan 
had  a  host  of  enemies  at  Court,  who  resented  the 
King's  partiality  to  him,  and  who  bitterly  hated 
one  who  was  endeavouring  to  interfere  with  their 
old  and  evil  customs. 

In  the  hope  of  getting  rid  of  him,  they  did  their 
best  to  turn  the  King  against  him,  losing  no 
opportunity  of  defaming  him,  and  at  last  they 
succeeded.  The  King,  either  believing  their  tales, 
or  more  probably,  wishing  to  be  rid  of  the  strife 
in  his  Court,  made  up  his  mind  to  sacrifice  Dunstan, 
and  issued  an  order  for  his  expulsion,  and,  with  un- 
necessary cruelty,  confiscated  his  estates.  Dunstan 
accordingly  left  the  Court,  and,  it  is  said,  resolved 
to  go  abroad  and  spend  the  remainder  of  his  life 
in  some  religious  house  on  the  Continent.  Thus 
his  enemies  prevailed  against  him  ;  but  their  triumph 
was  short.     The   following  most  unexpected    event 


250  The  Revival. 

upset  all  their  schemes.  King  Edmund,  like  all 
our  early  English  Kings,  was  passionately  fond 
of  hunting.  On  the  third  day  after  Dunstan  had 
left,  he  went  out  with  his  Court  to  hunt.  The 
exact  locality  is  not  told  us,  but  we  may  safely 
conclude  it  was  not  far  from  Chedder.  The  royal 
party  entered  a  wood  which  was  situated  at  the 
bottom  of  a  very  steep  hill,  clothed  with  pines.  In 
the  middle  of  it  was  a  great  gulf,  with  a  precipice 
fearful  to  look  at  from  the  top.  A  stag  was  started 
and  pursued  by  the  hounds.  "  On  came  the  King 
"  in  full  course  up  the  hill  in  hot  pursuit  of  the  stag 
"  hastening  onwards  in  his  devious  flight ;  both  out 
"  of  breath  with  fatigue ;  the  stag  anxious  to  save 
"his  life,  the  King  to  overtake  it.  At  last,  finding 
"  no  egress  left  by  which  it  might  escape,  the 
"  animal  bounded  over  the  precipice  and  was  crushed 
"  to  death  at  the  bottom,  the  pack  of  dogs  followed 
"  and  experienced  the  same  fate.  Behind  them  came 
"the  horse  on  which  the  King  was  seated.  He, 
"  seeing  as  he  came  nearer  to  the  precipice,  the  peril 
"  which  threatened  him,  drew  rein,  and  would  have 
"  turned  his  horse  aside — when  suddenly  the  reins 
"  broke,  and  started  from  his  hands  and  he  was  borne 
"  madly  on."  In  this  moment  of  agony,  the  wrong 
which  he  had  done  to  Dunstan  flashed  on  his  mind, 
he  doubted  not  that  his  present  disaster  was  a  judg- 
ment on  him  in  consequence,  and  he  made  a  vow 
that   if  God  would  spare  his   life,  he  would    repair 


^    (^Stltlno--- 


Page  250. 


KING   EDMUND'5   ESCAPE. 


S.  Dunstan.  251 

his  injustice.  Scarce  had  he  had  time  to  form  this 
solemn  resolution,  when  the  horse,  it  may  be, 
noticing  the  danger,  pulled  up  of  his  own  accord,  and 
stood  stock-still  on  the  very  verge  of  the  precipice. 
The  King's  first  act  was  to  dismount,  and  on  the 
ground  he  returned  heart-felt  thanks  to  GOD  for  his 
wonderful  escape.  His  next  was  to  go  back  to  his 
palace  and  to  give  immediate  orders  for  Dunstan's 
re-call.  On  Dunstan's  arrival  he  received  him  with 
open  arms,  humbly  begged  his  pardon  for  the  wrong 
which  he  had  done  him,  and  assured  him  that  he 
should  henceforward  regard  him  as  his  best  and  truest 
friend.  Moreover,  he  now  made  him  Chamberlain 
of  his  palace,  with  full  power  "  freely  to  order  and 
"  arrange  it."  Dunstan  also  had  now  conferred 
upon  him  an  high  office  in  the  State.  He  was  made 
"  Supreme  Judge  in  all  causes  between  man  and 
"  man."  King  Edmund,  it  will  be  seen,  did  not  do 
things  by  halves.  Bent  on  making  full  amends,  and 
knowing  well  the  gift  which  would  gratify  Dunstan 
most,  he  now  also  made  him  a  present  of  the  Old 
Abbey  of  Glastonbury,^  with  full  power  to  rebuild 
and  restore  it  to  its  original  purpose,  promising,  at 
the  same  time,  liberally  to  supply  anything  that 
might  be  wanting  with  the  necessary  funds. 

I  The  ceremony  of  induction  was  as  follows : — Edmund  took 
Dunstan  by  the  hand,  kissed  him  on  the  cheek,  then  led  him  to 
the  Provost  seat  in  the  chancel,  an-d  placed  him  in  it  with  these 
words,  "Take  thou  this  seat  as  lord  and  master,  and  be  thou  of  this 
"Church  the  trustworthy  Abbat." 


252  The  Revival. 

Dunstan,  we  are  told,  "  having  thus  received 
"authority  over  the  royal  domain  which  is  called 
"  Glastonbury  (a  i^y^  days  only  intervening),  laid  the 
"  foundation  of  a  more  handsome  Church,  erected  a 
"  set  of  offices,  and  gathered  into  them  a  noble 
"  company  of  monks,  over  whom  he  was  made  first 
"Abbat."  Thus  it  came  to  pass  that  Glastonbury, 
which  was  the  most  ancient  Abbey  in  England,  became 
also  the  first  to  be  brought  into  actual  use  again  after 
the  destruction  of  the  religious  houses  by  the  Danes. 
Moreover,  under  Dunstan's  guidance  and  care  it 
flourished  exceedingly.  The  Glastonbury  monks 
were  noted  for  their  piety,  learning,  and  holy  life. 
The  Abbey  became  a  model  for  other  religious 
houses,  which  began  to  be  founded  elsewhere,  and 
its  members  were  in  much  request  for  the  filling  up 
of  vacant  Sees,  and  for  other  important  positions  in 
the  Church. 

To  return  to  our  story.  It  will  have  been  seen  from 
the  preceding  pages  that  Dunstan,  in  almost  a 
moment  of  time,  had  experienced  such  a  change  of 
fortune  as  falls  to  few  men.  Yesterday  he  was  a 
disgraced  and  banished  exile  ;  to-day  one  of  the 
most  powerful  men  in  the  land,  high  in  office,  and  in 
the  King's  favour.  It  is  very  interesting  to  read  that 
in  this  time  of  great  prosperity  "  the  Saint  began  to 
"  be  in  much  fear  for  himself,  and  to  see  the  special 
"need  of  being  on  his  guard  against  his  spiritual 
"  enemies."     He  made  it  a  point,  we  are  told,  "  not 


5".  Dunstan.  253 

"  to  slacken  his  private  devotions  in  the  midst  of  his 
"  divers  worldly  cares,  giving  particular  attention  to 
"  Divine  meditation  and  to  prayer."  King  Edmund 
remained  an  unvarying  friend  to  Dunstan  during 
the  rest  of  his  reign,  but  that  reign  was  not  a  long 
one,  and  ended  sadly  enough:  Edmund  was  mortally 
stabbed  by  one  of  his  Thanes  (Leofa),  when  banquet- 
ing with  his  nobles  at  Puckle-church  in  Gloucester- 
shire. Leofa  had  been  banished  for  his  crimes,  and 
returning  home  without  leave,  had  intruded  him- 
self into  the  royal  banquet.  The  King  in  his 
indignation  sought  to  expel  him  with  his  own 
hand,  and  was  slain  by  the  ruffian.  Dunstan  was 
not  present  when  this  happened  ;  he  was  at  Bath, 
busily  engaged  in  the  restoration  of  the  Church. 
There  having  received  a  summons  from  the  King 
to  return  to  Court  on  some  urgent  business ;  he 
was  on  his  way  back,  arriving  only  in  time  to  find 
his  beloved  Sovereign  dead.  This  catastrophe  did 
not  diminish  Dunstan's  power  in  the  State,  for 
Edmund  was  succeeded  by  his  brother  .Edred,  who 
loved  Dunstan  dearly.  Edred  was  a  brave  and 
pious  Prince,  possessed  of  many  noble  qualities, 
but,  unfortunately,  disabled  from  much  exertion 
by  severe  bodily  infirmity  ;  the  food  which  he  took 
seemed  to  give  him  little  nourishment,  and  he  became 
a  confirmed  invalid.  Not  being  able  to  take  much 
part  in  official  duties,  and  in  the  government  of  the 
country,  and  having  implicit  confidence  in  Dunstan, 


254  The  Revival, 

he  put  the  chief  rule  in  his  hands  ;  and  as  Pharaoh 
set  Joseph  over  his  house  and  kingdom,  ordaining 
that  his  people  should  be  ruled  by  him,  so  Edred 
committed  his  kingdom  to  Dunstan's  care.  It  was 
about  this  time  that  the  See  of  Winchester  became 
vacant  by  the  death  of  his  uncle,  Alphege.  Much 
pressure  was  put  upon  Dunstan  to  fill  this  See,  but 
he  steadily  declined  it.  Perhaps  we  shall  not  be 
wrong  in  thinking  that  he  was  moved  to  this  by 
a  belief  that  he  could  do  more  good,  and  serve  the 
Church  better,  in  his  present  position  in  the  palace, 
than  by  engaging  in  Episcopal  work  elsewhere. 
Certainly,  even  in  these  early  days,  he  had  great 
projects  in  his  mind  which  he  believed  would  be 
for  the  benefit  of  the  Church.  Foremost  among 
these  was  the  restoration  from  their  ruins  of  the 
old  Monastic  Foundations,  which  had  been  so 
serviceable  to  religion  in  days  gone  by,  and  indeed 
a  principal  means  for  the  introduction  of  Christianity 
into  England.  At  present  they  were  (most  of  them), 
occupied  by  bodies  of  irregular  Clergy,  who  had 
patched  up  the  ruins,  and  lived  on  what  remained  of 
the  old  endowments.  These  Clergy  (known  as 
seculars),  had  undoubtedly  supplied  a  need  in  their 
several  localities  by  their  ministrations.  On  the  other 
hand,  they  were,  most  of  them,  free  from  Episcopal 
control,  and  in  consequence  had  fallen  into  slack 
and  easy  ways.  They  wandered  about  the  country, 
and  did  very  much  as  they  pleased.      Wharton  says, 


S.  Du7istan.  255 

"They  were  often  non-resident  for  seven  years  at  a 
"  time.  Their  duties  they  left  to  curates,  to  whom 
"  they  paid  such  small  stipends  that  there  was 
"  nothing  left  for  the  repair  of  the  Churches,  or 
"  for  the  decencies  and  solemnities  of  worship.  The 
"  Churches  were  naked  inside  and  out."  The  law 
of  the  Church  did  not  now  allow  the  marriage  of 
the  Clergy.  But  these  Seculars  were,  most  of  them, 
married,  and  lived  with  their  wives  and  families  in 
the  old  Abbeys  ;  which  were  thus  certainly  being 
turned  to  a  purpose  for  which  they  were  not  in- 
tended by  those  who  had  founded  them.  Under 
these  circumstances  it  was  but  natural  that  Dunstan 
should  look  forward  to  the  time  when  these  old 
institutions  might  be  restored  to  their  original 
purpose.  In  the  meantime,  till  this  could  be  done, 
he,  with  great  prudence,  turned  himself  to  that 
which  was  a  more  feasible  task,  to  wit,  the  founding 
and  endowing  new  religious  houses  in  various  parts 
of  the  country.  Here  he  would  meet  with  no  opposi- 
tion. No  "  vested  interests "  stopped  the  way,  the 
only  difficulty  lay  in  the  vast  amount  of  funds 
required  for  such  a  great  undertaking.  This  difficulty 
he  surmounted  principally  by  means  of  his  own 
patrimony,  and  the  vast  treasures  bequeathed  him 
by  the  Lady  Ethelgifa.  The  King  also,  and  the 
Queen  mother,  and  many  devout  laymen  contributed 
in  lands  and  money  most  munificently.  By  these 
means    a    number    of    new    religious    houses    were 


256  The  Revival. 

built,  in  which  he  established  an  admirable  discipline. 
He  was  in  the  midst  of  these  congenial  labours,  when 
the  King's  death  put  a  sudden  stop  to  them.  Edred 
was  at  Frome  when  his  illness  took  an  aggravated 
form.  Conscious  of  his  danger,  he  sent  an  urgent 
message  to  Dunstan  to  come  to  him  without  delay. 
A  fearful  storm  was  raging  at  the  time.  Dunstan 
set  out  on  horse-back,  and,  putting  the  animal  to  its 
best  speed,  was  well  on  his  way  towards  Frome,  when 
suddenly,  in  the  midst  of  the  storm,  the  horse  fell 
down  on  the  road  and  expired  (probably  struck  by 
lightning).  Dunstan  himself  escaped  unhurt,  and 
as  soon  as  he  was  able  proceeded  on  his  journey. 
But  he  was  too  late !  On  his  arrival  at  the 
palace  he  found  that  the  King  had  passed  away. 
It  is  sad  to  read  that,  when  he  entered  the  royal 
chamber,  he  found  it  deserted.  The  courtiers  had  all 
hastened  off  to  pay  their  respects  to  the  new  King. 
Full  of  serious  and  painful  thoughts,  Dunstan  took 
upon  himself  the  office  of  arranging  for  the  late  King's 
funeral,  and  in  due  time  his  body  was  honourably 
interred  in  the  old  Minster  at  Winchester. 

And  now  a  crisis  had  arrived  in  Dunstan's 
life.  The  new  King,  Edwy,  was  the  son  of 
Edmund,  who  had  raised  Dunstan  to  his  present 
high  estate,  but  Edwy  inherited  none  of  his 
father's  love  for  him.  Young  and  of  exquisite 
form,  he  was  intemperate  and  licentious.  As  such 
he  naturally  entertained    an  aversion    for   the  strict 


6".  Dunstan.  257 

religious  party,  of  which  Dunstan  was  the  repre- 
sentative, and  he  determined  as  soon  as  possible 
to  free  himself  from  the  shackles  of  his  presence. 
Surrounding  himself  with  a  number  of  youthful 
associates,  and  listening  to  their  counsels,  he  acted 
very  much  the  part  of  Rehoboam,  whose  fate  he 
also  eventually  shared.  For  some  time  however  he 
dissembled  his  designs.  Dunstan  remained  in  the 
palace,  hoping  by  kindness  and  good  counsel  to  lead 
the  King  into  a  wiser  course.  When  this  failed,  "  he 
"  tried  the  effect  of  sharp  rebuke,  but  all  to  no 
"  purpose.  On  the  contrary,  Edwy  derided  his 
"  rebukes,  and  threatened  vengeance  on  him." 
Under  these  circumstances,  Dunstan  judged  it 
best  to  leave  the  Court,  which  he  did,  and  retired 
to  Glastonbury.  There  he  spent  his  time  in  im- 
proving the  buildings  of  the  Church,  and  in  other 
business  such  as  his  active  mind  suggested.  It 
was  not  long,  however,  before  he  was  brought 
into  sharp  collision  with  the  King,  for  Edwy  had 
formed  an  attachment  to  a  lady  whom  he  could  not 
marry,  because  she  was  within  the  forbidden  degrees. 
He  had  nevertheless  taken  her  as  his  wife,  and 
treated  her  as  his  Queen.  This  caused  a  great 
scandal.  So  reckless,  however,  was  Ed  ivy  of  public 
opinion,  and  of  all  sense  of  propriety,  that,  on  the 
day  of  his  coronation,  when  all  the  nobility  of  the 
land   had   assembled    to   do   him    honour,   "  and    his 

"  presence  was   required   for  grave  affairs  of  State," 

s 


258  The  Revival. 

he  hurriedly  withdrew  himself  from  the  presence  of 
his  nobles,  to  enjoy  this  lady's  society.  The  nobles 
were  gravely  offended  at  this  sleight,  and  they  came 
to  a  general  resolution  that  a  deputation  should  wait 
on  the  King,  and  request  his  return  to  his  Court. 
By  the  unanimous  desire  of  the  assemblage  (chief 
among  whom  was  Archbishop  Odo),  Dunstan  was 
requested,  and  consented,  to  carry  out  this  dangerous 
office.  Taking  with  him  the  Bishop  of  Lichfield  as 
an  associate,  he  went  to  the  King,  delivered  the 
message  of  the  nobles  ;  and  when  Edwy  hesitated, 
and  showed  signs  of  reluctance,  he  placed  his  crown 
on  his  head,  and  drew  him  with  him  to  the  Court. 
Edwy  thus  yielded,  but  Dunstan  was  thenceforth 
bitterly  hated,  both  by  him  and  also  by  the  lady 
whom  he  had  thus  offended.  They  made  up  their 
minds  to  take  a  bitter  requital.  Counting  it  little  to 
avenge  themselves  on  him  alone,  they  busied  them- 
selves with  schemes  which  should  include  in  a 
wholesale  ruin  himself,  his  friends,  and  the  inmates 
of  his  religious  houses.  Accordingly,  shortly  after 
this,  Dunstan  was  declared  an  outlaw,  and  at  the 
same  time  the  Abbeys  on  which  he  had  spent  so 
much  treasure  were  confiscated,  and  an  order  given  for 
the  expulsion  of  their  inmates.  Dunstan  was  still  at 
Glastonbury  when  the  royal  commissioners  arrived 
to   take    an    inventory   of   the    goods.'      But    it   was 

i  Osbern  gives  us  the  following  account  of  the   parting  scene  : — 
*'  Now  as  he  was  taking  a  sad  parting,  amid  the  weeping  of  the  monks, 


^.  Dunstan.  259 

high  time  for  him  to  leave.  Parting  from  his 
sorrowing  people,  he  hastened  across  England  to 
the  East  Coast,  which  he  safely  reached.  Thence  he 
passed  over  the  sea  to  Flanders,  where  he  was 
received  with  the  utmost  kindness  by  the  Prince 
of  that  country,  who  gave  him  quarters  at  Ghent, 
in  a  monastery  which  surpassed  all  others  in  his 
Kingdom  in  reputation  and  for  learning.  It  was 
fortunate  for  Dunstan  that  he  had  not  lingered  on 
the  way  ;  he  had  indeed  a  most  narrow  escape.  The 
lady  whom  he  had  offended  had  sent  her  servants 
after  him,  with  instructions  to  seize  him  and  put  out 
his  eyes.  They  arrived  at  the  shore  just  after  his 
ship  had  sailed.  Frustrated  in  this,  the  lady  took 
a  pitiless  revenge  on  any  who  had  received  him  into 
their  houses,  or  had  otherwise  assisted  him. 

In  the  meantime  King  Edwy  continued  with 
greater  freedom  his  mad  career.  If  he  had  con- 
fined himself  to  acts  of  persecution  on  the  religious 
party  which  he  hated,  it  is  not  impossible  he  might 
have  done  so  with  impunity,  for  the  present  at  least ; 
but  his  government  of  the  country  was  lawless  and 
despotic,  he  made  exactions  at  will  on  the  citizens 
of  the  towns,  and  arbitrarily  confiscated  the  goods  of 

"the  lamentations  of  his  friends — who  flocked  to  see  him  before  he 
"left— and  amid  the  sobs  of  the  poor,  who  had  received  their  daily 
"food  from  the  monastery,  amid  all  these  sounds  of  sorrow  was  heard 
"  the  voice  of  the  devil  in  the  nave  of  the  Church,  as  of  one  rejoicing 
"with  unholy  glee.  Dunstan  replied,  'you  need  not  rejoice  at  my 
"  '  exile,  for  you  will  have  cause  enough  for  sorrow  at  my  return.'  " 


26o  The  Revival. 

his  nobles.  He  was  soon  bitterly  hated  by  his 
subjects.  Before  the  year  was  over  a  rising  took 
place  in  the  Midlands.  The  chief  men  in  Mercia 
re-asserted  their  independence,  and  placed  upon 
their  throne  Edwy's  younger  brother,  Edgar.  This 
became  the  signal  for  a  general  revolt.  From  the 
river  Humber  in  the  north  to  the  Thames  the 
people  with  one  accord  declared  for  Edgar.  Only 
that  part  of  the  country  which  comprised  the  old 
Kingdom  of  Wessex  remained  loyal  to  Edwy. 
Edwy  was  away  from  home  at  the  time,  and  had 
to  find  his  way  there  as  best  he  could.  By  disguising 
himself,  he  by  devious  paths  escaped  into  Wessex. 

The  lady  whom  he  had  treated  as  his  Queen  was 
not  so  fortunate.  She  was  overtaken  by  her  enemies 
near  Gloucester,  treated  with  great  barbarity,  and, 
some  say,  put  to  death. 

There  was  a  Civil  War  in  England  for  two  or  three 
years.  Edwy's  party,  however,  grew  weaker  and 
weaker,  and  his  death  (probably  due  to  vexation  and 
disappointment),  put  an  end  to  the  war.  The  whole 
country  then,  with  great  unanimity,  accepted  Edgar 
as  its  King.  Edgar  was  very  young,  scarcely  more 
than  a  boy.  He  was  not  above  sixteen  years  of  age 
when  he  was  thus  called  to  fill  the  throne,  but  he  was 
a  man  in  judgment,  and  had  sense  enough  to  avoid  the 
mistakes  which  his  brother  had  made.  His  first  act 
was  to  give  an  order  for  the  assembling  together  of  a 
general  council  of  his  whole  Kingdom,  to  settle  the 


6".  Duns  tan.  261 

affairs  of  the  nation.  The  Witan  met,  without  delay, 
and  "  with  one  consent  cancelled  all  the  unjust 
"decrees  and  laws  which  had  been  made  by  the 
*Mate  King,  restored  the  property  which  he  had  by 
**  violence  seized,  and  recalled  with  great  honour  the 
"  Venerable  Father  and  Abbat  Dunstan  from  exile." 
Dunstan  accordingly  returned  to  England,  where  he 
received  a  most  warm  welcome  from  the  young  King, 
who  had  been  attached  to  him  from  his  earliest  days. 
There  was  not  at  this  time  a  man  in  the  whole 
Kingdom  more  beloved  by  the  people  than  Dunstan. 
One  cause  of  this,  no  doubt,  was  the  general  aversion 
in  which  the  memory  of  the  late  King  was  held.  No 
honour  was  thought  too  great  for  the  man  who  had 
rebuked  him  for  his  evil  doings,  and  who  had 
suffered  in  consequence.  Ecclesiastical  dignities 
were  now  showered  upon  him.  He  was  first  made 
Bishop  of  Worcester.  The  See  of  the  metropolis 
shortly  afterwards  became  vacant,  and  the  citizens 
would  be  satisfied  with  no  one  but  Dunstan  ;  he 
became  Bishop  of  London,  and,  as  soon  as  he  was 
able,  obtained  the  appointment  of  S.  Oswald  to  the 
See  of  Worcester.  Archbishop  Odo  had  died  during 
the  Civil  War,  and  the  See  of  Canterbury  was  not 
yet  filled  up.  Two  appointments  indeed  had  been 
made,  but  for  one  cause  or  another  had  fallen 
through.  Alfsin,  Bishop  of  Winchester,  the  first  to  be 
appointed  (he  is  accused  of  having  gained  his  pre- 
ferment  by  simony),  perished  of  cold  on  the  Alps, 


262  The  Revival. 

on  his  way  to  Rome  to  obtain  his  paUium.  The 
Arch-see  was  then  offered  to  Brighthelm,  Bishop 
of  Sherborne.  Brighthelm,  a  good  and  pious  man, 
but  of  Httle  abiHty,  accepted  the  See  ;  but  shortly 
afterwards  resigned  it,  on  the  plea  that  he  felt 
himself  unequal  to  the  duties  of  so  important  a 
post.  Probably  he  was  well  aware  of  the  general 
desire  in  the  country  that  Dunstan  should  be  the 
Archbishop.  He  sent  in  his  resignation,  and  with- 
out delay  this  great  position  was  offered  to  Dunstan, 
who  accepted  it.  Meanwhile  the  government  of 
the  State  was  chiefly  in  his  hands.  "  The  King," 
we  are  told,  "  put  implicit  trust  in  his  wisdom  .  .  ., 
"  ordering  all  he  willed  to  be  ordained,  and  dis- 
"  annulling  all  that  should  be  disannulled."  Dunstan 
used  his  opportunity  for  the  repression  of  vice,  the 
encouragement  of  temperance,  and  for  the  abolition 
of  many  gross  abuses.  "  The  King  by  his  advice 
"  condemned  to  long  and  perpetual  banishment  all 
"  who  meddled  with  diabolic  arts,  thieves,  sacrilegious 
"  persons,  perjurers,  makers  of  poison,  libidinous 
"  people,  also  any  that  had  conspired  against  their 
"  country,  or  had  raised  their  hands  against  their 
"  parents,  adulterous  women  who  had  slain  their 
"  husbands,  etc." 

Edgar's  laws  are  said  to  have  been  severe,  and 
probably  were  so.  It  was  a  rude  and  lawless  age, 
and  deterrents  no  doubt  were  necessary,  but  the 
administration   of  the    law  was  not    cruel.     Edgar's 


S.  Dunstan.  263 

reign  was  "  no  reign  of  terror."  Far  from  it.  It 
was  regarded  a  halcyon  time  by  his  people,  regretted 
by  those  who  came  after  him.  Not  only  was  good 
order  kept  within  the  Kingdom,  but  excellent 
measures  also  were  taken  for  its  defence  against 
foreign  invasion.  Mainly,  in  consequence  of  this, 
there  was  peace  in  England  during  the  whole  of 
Edgar's  reign — both  internal  and  external.  This 
is  the  more  remarkable,  because  the  personal 
character  of  the  King  will  not  bear  inspection,  he 
was  unable  to  control  his  passions.  It  is  believed 
by  many  that  the  glory  of  Edgar's  reign  was  mainly 
due  to  Dunstan,  by  whom  he  governed  the  Kingdom. 
Dunstan  certainly  excelled  in  statesmanship.  A 
modern  writer  (Dr.  Hook)  calls  him  "the  greatest 
"of  statesmen." 

Whilst  Dunstan,  at  the  King's  bidding,  was  giving 
his  best  attention  to  these  secular  affairs,  he  was 
patiently  awaiting  the  time  when  he  might  be  able 
to  carry  out  his  plans  for  the  reform  of  the  Church. 
It  was  not  long  before  a  blow  was  struck  against 
the  secular  Clergy.  A  decree  was  passed  in  Synod, 
approved  by  the  King,  in  which  it  was  enacted  that 
such  of  the  Clergy  as  were  married  should  be  called 
upon  either  to  relinquish  their  wives  or  their 
Churches.  The  married  Clergy  were  perplexed, 
for  the  law  was  undoubtedly  against  them.  The 
breach  of  it,  however,  had  hitherto  been  winked  at, 
and  had  not  involved  any  loss  of  reputation.    (Among 


264  The  Revival. 

the  people  the  married  Clergy  were  regarded 
favourably.)  It  may  be,  relying  on  their  popularity, 
the  married  Priests  refused  to  dismiss  their  wives. 
If  they  presumed  they  might  do  so  with  impunity, 
they  were  mistaken  in  their  calculations.  The  law 
was  at  once  put  into  execution,  and  they  were 
summarily  ejected  from  their  Churches.  Whilst, 
however,  this  was  in  process,  an  event  occurred, 
which,  for  the  moment,  arrested  all  proceedings,  and 
which  filled  Dunstan's  mind  with  grief  and  shame. 
The  King,  in  whose  name  he  was  exercising  this 
stringent  discipline  on  the  Clergy,  was  known  to 
have  disgraced  himself  by  an  outrage  on  a  Nun  (or 
if  not  a  Nun,  on  a  lady  who  had  fled  for  refuge 
into  Wilton  Nunnery).  This  great  scandal  was  the 
talk  of  the  whole  country.  It  may  easily  be 
conceived  that  Dunstan's  position,  as  spiritual 
adviser  to  the  King,  had  become  both  painful 
and  embarrassing.  Few,  we  think,  will  deny  that  in 
this  most  distressing  and  difficult  emergency  he 
acted  otherwise  than  became  a  Christian  Bishop, 
and  a  true  man  of  GoD.  We  give  the  account  as 
it  is  told  by  Osbern.  "  When  this  sinful  outrage  had 
"  been  committed,  and  the  fame  of  it  had  reached  the 
"  ears  of  the  people,  Dunstan,  pained  most  grievously, 
"as  well  for  the  sin,  as  for  the  infamy  of  the  King, 
"  boldly  went  like  another  Nathan  to  him,  and  with 
"  furious  indignation  came  into  his  presence.  The 
"  King,  rising  up.   extended   his  hands  towards  the 


S.  Dunstan.  265 

"  Archbishop  to  make  him  sit  beside  his  throne,  but 
"  Dunstan  refused  to  take  his  hand,  and  charging  him 
"with  the  sin  he  had  committed,  declared  he  would 
"  never  be  the  friend  of  that  man  who  was  an  enemy  to 
"  Christ."  *'  The  King,  terrified  by  these  threaten- 
"  ing  words,  at  once  prostrated  himself  at  the  feet  of 
"  the  Prelate  from  whom  he  had  received  this  rebuke, 
"  and  humbly  craved  for  pardon.  Overcome  by  this 
"  even  to  tears,  Dunstan  raised  the  weeping  King 
"  from  the  ground.  Then,  when  he  had  made  him 
"  fully  understand  the  greatness  of  his  sin,  and  the 
"  King  had  promised  satisfaction,  he  imposed  on  him 
"  a  seven  years'  penance.  During  this  time  he  was 
*"  never  to  wear  his  royal  crown,  he  was  to  fast  two 
*'  days  in  every  week,  to  make  large  dispersion  of  his 
"  ancestral  treasures  among  the  poor,  and  besides  all 
"  this,  and  more,  was  to  found  a  monastery  for  con- 
"secrated  virgins  to  live  in."  "All  this,"  Osbern 
continues,  "  the  King  performed."  We  are  not  in  a 
position  to  avouch  the  exact  accuracy  of  this,  but  there 
is  no  doubt  that  in  the  main  Osbern  tells  the  story 
aright.  It  is  matter  of  history  that  Dunstan  boldly 
rebuked  the  King,  that  Edgar  submitted  to  his  re- 
buke, and  underwent  a  seven  years'  penance,  at  the 
conclusion  of  which,  when  he  was  to  wear  his  crown 
again,  there  was  a  solemn  Coronation  Service,  at 
which  Dunstan  officiated.  This  was  performed  with 
great  ceremony  and  the  utmost  festivity  at  Bath,  in 
the  year  973,  not  very  long  before  Edgar's  death. 


266  The  Revival. 

But  to  return.  All  this  having  been  satisfactorily 
settled,  Dunstan  returned  to  his  reforms.  The  re- 
calcitrant Clergy  were  ejected  from  the  Abbeys,  and 
their  places  filled  with  monks.  The  former,  now  in 
great  trouble,  appealed  to  the  King,  and  entreated 
his  interference.  Edgar  so  far  conceded  to  their  wish 
that  he  gave  them  an  opportunity  of  making  an 
appeal  which  should  be  considered  in  a  Synod,  or 
general  assembly  of  the  Church  and  nation.  This 
took  place  at  Winchester.  The  King  was  present, 
and  also  the  nobles,  but  it  is  probable  that  they  did 
not  take  part  in  the  voting,  for  the  appeal  of  the 
seculars  was  rejected  by  an  unanimous  vote,  and  to 
the  end  of  Edgar's  reign  this  controversy  ceased. 
It  is  impossible  for  us,  as  English  Churchmen,  not  to 
feel  some  sympathy  for  Dunstan's  opponents  in  this 
question,  nor  to  regret  that  at  least  some  provision 
was  not  made  for  them.  Many  were  sent  homeless 
at  large,  to  find  a  subsistence  as  they  were  able.^  On 
the  other  hand,  it  is  clear  that  they  had  deliberately 
chosen  with  their  eyes  open  to  disobey  the  law  of 
the  Church  as  it  then  stood.  It  must  also  be 
admitted  that  in  his  efforts  to  restore  life  and  vigour 
in  the  Church,  Dunstan  was  right  in  beginning  with 
the  Clergy  ;  for  what  hope  is  there  of  re-awakening 


1  This  was  not  always  the  case.  It  is  recorded  of  S.  Ethelwold, 
Bishop  of  Winchester,  that  he  assigned  for  the  maintenance  of  the 
deprived  Canons  many  lands  belonging  to  the  Church,  and  those  the 
nearest  to  the  city,  and  the  richest  for  revenue. 


^.  Dunstan.  267 

fresh  life  in  the  Church  when  the  Clergy  have  become 
lax  in  their  lives  ? 

Edgar's  reign  was  not  a  very  long  one.  He  died 
unexpectedly,  in  the  prime  of  life,  at  the  age  of 
thirty-three.  There  had  been  no  diminution  in  his 
love  for  Dunstan.  Nevertheless,  in  his  latter  years 
there  had  been  a  cloud  in  the  sky  which  must  have, 
in  some  degree,  dimmed  the  sunshine  of  their 
intimacy.  The  King  had  contracted  a  secret 
marriage  under  very  questionable  circumstances,^ 
and  between  the  new  Queen  and  Dunstan  there 
existed  a  mutual  antipathy.  It  does  not  appear, 
however,  that  she  shewed  her  hostility  to  Dunstan 
so  long  as  Edgar  lived.  She  had  two  sons,  Ethel- 
mund,  who  died  early,  and  Ethelred,  who  was  a 
child  when  his  father  died.  Edgar  had  an  older 
son,  Edward  (by  his  first  wife,  Alfleda  the  Fair), 
who  was  naturally  heir  to  the  crown.  The  King, 
however,  dying  suddenly,  the  Queen  took  occasion, 
in  the  confusion  which  followed,  to  make  a  party 
among  the  nobles,  and  to  intrigue  for  the  election 
of  her  son.  The  plea  on  which  she  founded  her 
pretensions  was  based  on  the  fact  that  Alfleda  had 
never  been  crowned  a  Queen  (dying  early  before 
Edgar's  coronation),  whereas  her  own  child  was  the 
son  of  a  Queen.  On  this  slender  pretext  she  managed 
to  draw  to  her  side  an  influential  party  among  the 
nobles,    and   on    the   day  of  election  there  was   hot 

I  See  Appendix. 


268  The  Revival. 

discussion  in  the  Chamber ;  but  when  Dunstan, 
supported  by  the  other  Prelates,  entered  the  room, 
and  called  upon  the  nobles  to  carry  out  the  late 
King's  will  (he  had  nominated  Edward  as  his 
successor),  the  waverers  joined  the  more  loyal  party. 
Edward  was  elected,  and  crowned  the  same  day. 
Moreover,  so  well  did  this  young  Prince  conduct 
himself  during  the  short  time  he  was  allowed  to 
reign,  that  he  won  the  goodwill  even  of  those  who 
had  been  prejudiced  against  him,  and  who  blamed 
themselves  much  for  the  part  they  had  taken  against 
him.  His  brief  reign  was  sadly  disturbed  by 
ecclesiastical  strife.  No  sooner  was  Edgar  dead, 
and  the  reins  of  government  had  become  slack,  than 
the  controversy  between  the  secular  clergy  and  the 
monks  revived.  Many  of  the  great  Earls  in  various 
parts  of  the  Kingdom  favoured  the  former,  and 
seized  the  opportunity  for  ejecting  the  monks,  not 
only  out  of  the  old  foundations,  but  also  out  of  the 
Abbeys,  which  had  lately  been  built  at  such  great 
expense.  Excited  meetings  were  held  in  various 
parts  of  the  country.  It  was  at  this  time,  and  when 
this  strife  was  thus  hotly  raging,  that  that  extra- 
ordinary accident  occurred,  with  which  history  has 
made  us  familiar,  when  the  flooring  of  the  chamber 
in  which  the  meeting  was  being  held  gave  way, 
and  the  greater  part  of  those  present  were  precipitated 
into  the  offices  below.  This  occurred  at  Calne,  in 
Wiltshire.     The  circumstances  are  variously  told  by 


6".  Dunstan*  269 

different  writers.  The  following  simple  account, 
taken  from  The  Anglo-Saxon  Chronicle,  seems  by  far 
the  most  reliable  : — "  A.D.  978.  In  this  year  all  the 
"  chief  Witan  of  the  English  nation  fell  at  Calne 
"  from  an  upper  chamber,  except  the  holy  Archbishop 
"  Dunstan,  who  alone  supported  himself  upon  a  beam, 
"and  there  some  were  grievously  maimed,  and  some 
"  did  not  escape  with  life."  This  accident  did  more 
for  Dunstan  than  any  amount  of  argument  and 
disputation,  for  it  was  generally  accepted  as  a  Divine 
interposition  in  his  favour,  and  from  that  time  the 
cause  of  the  secular  Clergy  languished. 

Not  long  after  this  an  event  occurred  which  sent  a 
thrill  of  surprise  and  horror  through  the  country, 
silencing  all  controversy.  This  was  no  other  than 
the  death  of  the  young  King,  who  had  fallen  a  victim 
to  his  stepmother's  ambition.  The  full  account  of 
this  tragedy,  with  all  its  sad  details,  is  given  else- 
where (see  Edward  the  Martyr),  and  need  not  be 
repeated  here.  S.  Dunstan  loved  this  young  Prince 
most  tenderly,  and  the  news  filled  him  with  passionate 
grief.  Edward's  death  proved  the  occasion  of  his 
retiring  from  that  high  position  in  the  country,  in 
which  he  had  been  kept  by  so  many  preceding 
Kings. 

There  was  now  no  heir  to  the  throne  but  the  child 
Ethelred.  Dunstan  accordingly  acquiesced  in  his 
election,  and  on  his  coronation  day  placed  the  crown 
upon   his   head.     He   relieved   his  soul  at  the  same 


2/0  The  Revival. 

time  by  publicly  denouncing  the  crime  which  had 
caused  the  vacancy  in  the  throne,  and  avouched  his 
belief  that  it  would  bring  a  judgment  from  GOD  on 
the  country.'  It  is  noticeable  that  Elfrida,  who 
had  stuck  at  no  crime  in  order  to  obtain  the 
Kingdom  for  her  son,  made  no  attempt,  so  far  as  we 
know,  to  avenge  herself  on  Dunstan.  Her  own  heart 
failed  her  in  her  hour  of  triumph.  She  shrunk  from 
public  view,  and  apparently  took  no  part  in  her  son's 
government.     It   was,  however,   no  doubt  chiefly  in 

I  The  words,  put  into  Dunstan^ s  inouth  on  this  occasion,  are  as 
follows  : 

"  Because  thou  hast  aimed  at  the  Kingdom  by  the  death  of  thy 
*'  brother,  whom  thy  mother  has  ignominiously  slain,  the  sword  shall 
"  not  fail  from  thy  house,  but  shall  rage  against  thee  all  the  days  of 
*'  thy  life,  destroying  thy  seed,  until  this  Kingdom  shall  become 
*'  another's  Kingdom,  whose  rites  and  language  thy  people  knoweth 
"not.  Nor  shall  thy  sin,  the  sin  of  thy  mother,  the  sin  of  those 
"  who  shared  her  wicked  counsel,  be  expiated,  but  by  a  lengthy 
•*  punishment." 

His  biographer  does  not  say  that  he  used  these  words,  but  only  that 
he  is  reported  to  have  used  them.  We  may  well  believe  that  what  he 
said,  in  general  terms,  was  shaped  afterwards  by  his  admirers  in 
accordance  with  the  events  which  happened  in  King  Ethelred's  reign. 
In  their  anxiety  to  prove  Dunstan  a  prophet,  they  have  put  words 
in  his  mouth  which  would  lay  him  open  to  a  charge  of  injustice,  and  a 
want  of  charity. 

There  is  not  the  slightest  ground  for  believing  that  Ethelred,  a 
mere  child,  and  one  exceedingly  fond  of  his  brother,  was  concerned 
in  his  death.  On  the  contrary,  Ethelred  is  said  to  have  been  incon- 
solable when  he  heard  of  it,  and  his  mother,  at  last  falling  into  a 
passion,  nearly  beat  him  to  death  with  the  first  thing  she  could  lay 
hands  on,  which  happened  to  be  a  parcel  of  wax  candles.  Historians 
add  that  Ethelred,  in  consequence,  retained  through  life  such  an 
antipathy  to  wax  candles  that  they  were  never  allowed  to  be  burnt  in 
his  presence. 


6".  Duns  tan.  2/1 

the  hands  of  her  people  and  adherents,  and  the  tone 
of  their  rule  was  distasteful  to  Dunstan.  He  now 
therefore  retired  from  public  affairs.  His  latter  years 
were  spent  in  Canterbury,  where  he  devoted  himself 
with  the  utmost  vigour  to  his  spiritual  duties.  In  the 
pulpit  he  excelled.  The  Cathedral  was  crowded  with 
congregations,  which  came  to  hear  him  preach.  His 
leisure  he  employed  in  literary  work,  and  in  works 
of  art.^  Nor  did  he  decline  the  visits  of  his  friends, 
who  came  to  see  him  from  all  parts  of  the  country. 
These  were  indeed  a  great  pleasure  to  him.  His 
relations  with  the  young  King  were  friendly,  but  not 
cordial.  It  is  certain  that  Dunstan  never  liked  him. 
When  Ethelred  was  only  a  baby,  Dunstan,  on 
occasion  of  his  baptism,  exclaimed,  "  By  S.  Mary 
"  this  child  will  prove  a  nidering  "  (a  poltroon),  and 
this  instinctive  feeling  certainly  did  not  decrease, 
but  grew  stronger  as  Ethelred's  character  developed. 
In  the  whole  line  of  our  early  English  Kings  it 
would  be  difficult  to  find  one  so  destitute  of  noble 
and  manly  qualities,  so  miserably  effeminate  and 
morally  weak. 

The  following  anecdote  shews  the  distant  attitude 
in  which  they  stood  towards  each  other  : — Ethelred, 
on  some  occasion,  had  taken  offence  against  the  city 

I  The  study  of  letters  had  been  on  the  decline  in  England  since 
Alfred's  death.  Dunstan  did  much  to  revive  it.  He  composed 
books,  one  of  which,  called  7'he  Concord  of  Joules,  is  still  extant  in 
Spelman.  He  was  also  diligent  in  imparting  knowledge  to  his 
pupils. 


272  The  Revival. 

of  Rochester,  and  came  against  it  with  an  army. 
The  citizens  defended  themselves  with  great  spirit, 
and  the  King  besieged  the  town  in  vain.  Unable  to 
force  an  entrance,  he  revenged  himself  by  ravaging 
the  country  round  about,  not  sparing  even  the  lands 
belonging  to  the  Cathedral.  Dunstan,  much  moved 
by  the  tidings,  sent  a  letter  with  a  strong  remon- 
strance to  the  King  on  this  sacrilegious  act.  The 
King  took  no  notice  of  this  letter,  on  which  Dunstan 
sent  a  second  to  the  same  purport,  but  at  the  same 
time  also  despatched  a  third  messenger  with  a 
hundredweight  of  silver.  This  latter  "  argument " 
proved  of  more  weight  with  Ethelred  than  the  letters. 
He  took  the  silver,  broke  up  the  siege,  and  departed 
from  Rochester.  Thus,  by  his  policy,  Dunstan  saved 
the  Cathedral  and  the  city,  but  the  relations  between 
the  two  became  more  strained  than  ever. 

Though  now  far  advanced  in  age,  S.  Dunstan 
allowed  himself  no  indulgences,  but  still  practised 
the  severities  to  which  he  had  habituated  himself  in 
early  life.  Rising  from  bed  in  the  coldest  nights  he 
resorted  to  one  or  another  of  the  Churches  in  Canter- 
bury, most  usually  to  that  of  S.  Augustine's  Abbey. 
His  death  took  place  on  Saturday,  May  i8th,  A.D.  988 
(the  Saturday  after  Ascension  day).  How  wonder- 
fully he  retained  his  mental  faculties,  and  his  bodily 
power,  to  the  last,  may  be  seen  in  the  part  which  he 
took  in  the  Services  of  that  great  Festival,  when  he 
not  only  celebrated  at  the  principal  Service  in  the 


S.  Dunstan.  273 

Cathedral,  but  also  preached  three  times  to  crowded 
congregations.      Nor  were   these  sermons    brief  ad- 
dresses,  but    long   and    earnest    discourses    on    the 
subject  of  the  day,  delivered  with  an  eloquence  and 
power   which    entranced    his    hearers,    who   testified 
afterwards  that  they  had  never  heard  him  preach  so 
before.    After  these  Services  he  went  to  the  refectory, 
not   to  join  in   the  banquet,  but  to  greet  a  number 
of   poor   persons,   whom   he   had   invited    to   be  his 
guests,  with  whom  he  spent  some  time  before  he  took 
his  own  refreshment.     Thus  this  Festival  was  spent 
in  a  succession  of  labours  which  might  have  taxed 
the   powers  of  a  young  and  vigorous  man.     In  the 
evening  of  the  same  day  he  was  taken  seriously  ill. 
This  attack  one  might  have  supposed  to  have  been 
due    to    an    over-straining    of    his    strength.      His 
biographer  assures  us  that  it  was   not  so,  and  that 
Dunstan   knew  well  that  his  time  was  come.     Cer- 
tainly, in  one  of  his  sermons  on  that  day  he  spoke 
to  that  effect  so  plainly  that  there  was  a  scene  in  the 
Cathedral  in  consequence.     It  is  also  significant  that 
in  the  afternoon  of  this  day  he  took  with  him  two 
friends  into  the  Cathedral-yard,  to  point  out  the  spot 
where  he  wished  his   body  to  lie.     It  would  seem, 
therefore,   that   these   laborious   exertions   were   the 
sustained  efforts  of  a  holy  man,  conscious  that  they 
would  be  his  last.     He  never  afterwards  appeared  in 
public.     Friday  was  spent  quietly  in  his  cell,  where 
he  saw  his  friends  and  gave  them  his  last  counsels. 


274  The  Revival. 

The  earlier  part  of  that  night  was  passed  in  great 
tranquility.  On  Saturday  morning,  as  soon  as  it 
began  to  dawn,  he  received  his  last  communion  in 
company  with  a  number  "  of  his  dearest  sons,  whom 
"he  had  tenderly  nourished  in  the  bosom  of  the 
•'  Church,  and  had  led  on  to  a  more  perfect  advance 
"  in  spiritual  grace.  He  had  communicated,  and  was 
"  in  the  act  of  returning  thanks  to  GOD  for  all  His 
"gifts,  above  all  for  the  Bread  of  life,  which  cometh 
"  down  from  heaven,  when  his  summons  came,  and 
"  his  holy  soul,  with  joy,  left  its  earthly  tabernacle  to 
"  behold  the  brightness  of  the  Eternal  Creator." 

Such  was  the  peaceful  end  of  this  great  Saint,  who, 
for  variety  of  genius  and  force  of  character,  had 
scarcely  his  equal  in  the  Anglo-Saxon  Era.  Ani- 
mated by  a  zeal  for  religion,  which  seemed  at  times 
almost  to  border  on  fanaticism,  he  united  with  it  a 
vast  amount  of  worldly  wisdom,  practical  ability,  and 
shrewd  common  sense,  qualities  which  gave  him 
immense  influence  among  his  fellow-men.  Gifted  by 
nature  with  talents  fitting  him  to  sway  others, 
Dunstan  would  have  been  lost  in  a  cell,  shut  out 
from  his  fellow-men,  and  we  may  safely  believe  that 
it  was  by  the  providence  of  GOD  that  he  was  drawn 
out  of  it  to  take  that  part  in  State  affairs  for  which 
he  was  by  nature  fitted.  Supreme  power,  as  we  have 
seen,  was  placed  in  his  hands  by  four  successive 
Kings,  and  Dunstan  exercised  it  with  great  benefit  to 
the  Kingdom.     Under  his  sway,  also,  and  influence,  a 


S,  Duns  tan.  275 

great  revival  of  religion  took  place,  and  spread  every- 
where through  the  country.  The  form  of  this  revival 
may  not  approve  itself  to  everyone's  mind.  It  was 
essentially  a  mediaeval  movement,  and  no  doubt 
took  its  character  accordingly.  (No  other,  probably, 
was  then  possible.)  In  any  case,  it  was  very  real 
and  earnest,  and  under  its  influence  religion  once 
more  flourished  in  England.  Other  good  men — as 
we  have  seen  elsewhere — shared  largely  in  bringing 
this  about.  It  was  by  no  means  due  to  Dunstan 
only,  but  /iz's  was  the  master-mind,  and  the  genius 
which  developed,  and  which  guided  it  to  a  successful 
issue. 


APPENDIX. 


Old  writers  delighted  in  telling  anecdotes  about  S.  Dunstan.  Some 
of  them  are  very  curious,  and  throw  no  little  light  on  his  character, 
and  on  the  ideas  of  the  age  in  which  he  lived.  We  give  one  or 
two. 

I.     Dunstan's  zeal  in  the  cause  of  temperance. 

"  The  Danes,"  Stow  tells  us,  "  and  all  the  people  in  England  used 
"  the  vice  of  great  drinking.  The  King,  by  counsel  of  Dunstan,  put 
*'  down  many  ale-houses,  and  would  suffer  but  one  in  a  village  or  town, 
"  except  it  were  a  great  borough.  He  ordained  certain  cups  with 
"  pins  or  nails,  and  made  a  law  that  whosoever  drank  past  that  mark 
"  in  one  draught  should  forfeit  a  certain  paine." 

Another  writer  tells  us  this  device  was  to  stop  the  frequent  quarrels 
of  the  English  over  their  cups. 


2/6  The  Revival. 

2.     He  forbids  hunting  on  Sundays. 

"  It  happened  one  Sunday  that  the  King  went  out  hunting  in  the 
"morning  and  requested  Dunstan,  who  was  staying  with  him,  to  delay 
"  Mass  till  his  return.  When  the  third  hour  of  the  day  was  approach- 
"ing,  the  man  of  GoD  went  to  Church,  and  having  put  on  the  sacred 
"garments,  went  into  Church  and  awaited  the  King's  arrival.  He 
"  stood  for  some  time,  leaning  with  his  elbows  on  the  altar,  engaged 
"in  his  devotions,  in  tears  and  prayer.  Suddenly  falling  into  a  slight 
"  slumber  he  was  (in  his  dream)  caught  up  into  heaven,  where  he  seemed 
"to  mingle  with  the  blessed  company  of  the  angels  who  were  singing 
"melodious  praises  to  the  glorious  Trinity;  Kyrie  Eleison,  Christe 
"  Eleison,  Kyrte  Eleison.  When  he  had  learned  the  celestial  strain  he 
"  woke  up  out  of  his  sleep  and  enquired  of  his  attendants  whether  the 
"  King  had  arrived  or  not,  and  being  answered  in  the  negative,  he 
"returned  to  his  devotions,  and  being  again  carried  out  of  himself, 
"heard  in  heaven  a  loud  voice  proclaiming,  lie  inissa  est.  The 
"response,  Deo  gratias,  had  scarcely  been  given,  when  the  King's 
"  chaplains  hastily  entered  the  Church  announcing  that  the  King  was 
"come,  and  begging  the  Bishop  to  begin  Mass  without  delay.  But 
"Dunstan,  leaving  the  altar,  declared  that  he  had  already  been 
"  present  at  one  Mass,  and  must  decline  to  celebrate  another  that  day. 
"  When  he  had  put  off  his  sacerdotal  garments  and  entered  the  pulpit, 
"  he  took  occasion  from  this  incident  for  a  sermon  on  the  subject,  and 
"forbade  the  King  to  hunt,  thenceforth,  on  Sundays." — Mabillon  v., 
687. 

3.     Dunstan's  inflexibility  in  maintenance  of  the  Marriage  law. 

"  A  certain  powerful  Earl  had  made  an  unlawful  marriage  with  a 
"lady  related  to  himself.  Though  once,  twice,  and  thrice  reproved 
"  for  this  by  Dunstan,  he  refused  to  expiate  his  crime  by  submitting  to 
"a  divorce.  For  this  he  was  smitten  by  the  man  of  GoD  with  the 
"sword  of  the  Holy  Spirit,  and  expelled  from  the  precincts  of  the 
"Church.  The  Earl,  swelling  with  pride,  went  to  the  King,  and 
"accusing  Dunstan  of  unmerciful  severity,  prayed  that  the  royal 
"  sanction  might  set  him  free  from  the  prelate's  tyranny.  The  King, 
"bending  his  ear  to  these  complaints,  sent  a  message  to  Dunstan, 
"bidding  him  leave  the  man  in  peace  with  the  lady  whom  he  had 
"  married,  and  allow  of  their  entrance  into  Church.  Dunstan, 
"  wondering  at  such  a  message,  and  that  a  religious  King  should 
"  thus  allow  himself  to  be  imposed  upon,  put  himself  into  communica- 
"  tion  with  the  Earl  to  reason  again  with  him  on  the  score  of  the  crime 
"  which  he  had  committed — but  he,  confiding  in  his  interest  with  the 


S.  Duns  tan.  277 

"King,  obstinately  refused  to  listen,  and  even  proceeded  to  threaten 
"the  Archbishop.  On  this,  Dunstan,  who  had  only  suspended  him, 
*'  before,  from  entering  into  the  Church,  now  cut  him  off  from  all 
"  communion  with  the  faithful  until  such  time  as  he  should  amend  his 
"wickedness.  The  Earl  going  from  worse  to  worse,  and  in  his  fury 
"ready  to  expend  his  fortune,  if  only  he  could  prevail  against 
"  Dunstan,  now  sent  an  embassage  to  Rome,  and  by  large  gifts,  and 
"still  larger  promises,  bought  the  hearts  and  tongues  of  certain 
"Romans,  not  unused  to  such  practises,  with  a  view  to  further  his 
"cause.  What  followed?  The  Head  of  the  Apostolic  See  sent  a 
"message  to  Dunstan,  verbal,  and  in  writing,  to  the  effect  that  he 
"should  condescend  to  the  weakness  of  sinful  humanity,  and  further 
"admonished,  and  ordered  him  to  reconcile  himself  to  the  Earl  by 
"receiving  him  into  the  bosom  of  the  Church.  To  all  this  Dunstan 
"  made  the  following  answer  : — '  When  I  shall  see  this  man  repenting 
"  '  of  his  wickedness,  I  will  willingly  obey  the  precepts  of  my  Lord 
"  '  Pope,  but  that  he  should  continue  in  his  sin,  and  glory  in  it,  and  in 
"'setting  all  Church  discipline  at  nought  is  not  the  will  of  GOD. 
"  '  God  forbid  !  that  for  the  sake  of  any  man — or  to  save  my  own  life, 
"  '  1  should  disregard  the  law  which  the  Lord  Jesus  Christ  has  given 
"  '  to  His  Church.'  When  the  Earl  heard  this,  knowing  assuredly  that 
"  Dunstan  would  never  flinch  from  this,  his  deliberate  resolve,  being 
"  moreover  not  without  shame  at  his  own  position  of  excommunica- 
"  tion,  etc.,  he  laid  aside  his  obstinacy,  and  renouncing  his  unlawful 
"  wedlock,  imposed  on  himself  the  duties  of  repentance  ;  for  when 
"  Dunstan  was  holding  a  general  council  of  the  whole  Kingdom  on 
"  the  observance  of  Christianity,  he,  unregardful  of  what  people  might 
"  say  of  him,  threw  himself  into  the  midst  of  the  assembly,  clothed  only 
"  in  woollen  garments,  with  his  feet  bare,  and  with  rods  in  his  hands, 
"  and  so  fell  groaning  and  lamenting  at  Dunstan's  feet.  All  present 
"  were  moved  to  pity,  and  the  Father  himself  to  still  tenderer  pity. 
"Nevertheless  keeping  up  in  appearance  the  severity  of  discipline,  as 
"one,  whose  object  was  to  reconcile  the  man  to  GoD,  he  rigorously 
"restrained  his  tears  for  a  time,  till  at  last,  at  the  request  of  the  whole 
"council,  he  gave  vent  to  his  tears,  and  forgave  him  his  fault,  freeing 
"him  from  the  pains  of  excommunication,  and  restoring  him,  amid 
"universal  joy,  to  the  communion  of  the  faithful." — Mabillon  v., 
685. 


278  The  Revival. 


King  Edgar's  second  marriage  (i.e.,  with  Elfrida),  who  caused  S. 
Edward  to  be  put  to  death. 
"There  was  in  his  (Edgar's)  time  one  Athelwold,  a  nobleman  of 
celebrity,  and  one  of  his  confidants.  The  King  had  commissioned 
him  to  visit  Elfthrida  (daughter  of  Ordgar,  Duke  of  Devonshire, 
whose  charms  had  so  fascinated  the  eyes  of  some  persons  that  they 
commended  her  to  the  King),  and  to  offer  her  marriage  if  her  beauty 
were  really  equal  to  report.  Hastening  on  his  embassy,  and  finding 
everything  consonant  to  general  estimation,  he  concealed  his  mission 
from  her  parents,  and  procured  the  damsel  for  himself.  Returning 
to  the  King,  he  told  a  tale  which  made  for  his  own  purpose,  that 
she  was  a  girl  nothing  out  of  the  common  track  of  beauty,  and  by 
no  means  worthy  such  transcendent  dignity.  When  Edgar's  heart 
was  disengaged  from  this  affair,  and  employed  in  other  amours,  some 
tatlers  acquainted  him  how  completely  Athelwold  had  duped  him 
by  artifices.  Paying  him  in  his  own  coin,  i.e.,  returning  deceit  for 
deceit,  he  shewed  the  Earl  a  fair  countenance,  and,  as  in  a  sportive 
manner,  appointed  a  day  when  he  would  visit  his  far-famed  lady. 
Terrified  almost  to  death  with  this  dreadful  pleasantry,  he 
hastened  before  to  his  wife,  entreating  that  she  would  minister  to 
his  safety  by  attiring  herself  as  unbecomingly  as  possible,  then  first 
disclosing  the  intention  of  such  a  proceeding.  But  what  did  not 
this  woman  dare?  She  was  hardy  enough  to  deceive  the  confidence 
of  her  first  lover,  her  first  husband,  to  call  up  every  charm  by  art, 
and  to  omit  nothing  which  could  stimulate  the  desire  of  a  young  and 
powerful  man.  Nor  did  events  happen  contrary  to  her  design.  For 
he  fell  so  desperately  in  love  with  her  the  moment  that  he  saw  her, 
that  dissemliling  his  indignation,  he  sent  for  the  Earl  into  a  wood 
at  Warewelle  (Wherwell),  called  Harewood,  under  pretence  of  hunt- 
ing, and  ran  him  through  with  a  javelin  ;  and  when  the  illegitimate 
son  of  the  murdered  nobleman  approached  with  his  accustomed 
familiarity,  and  was  asked  by  the  King  how  he  liked  that  kind  of 
sport,  he  is  reported  to  have  said,  '  Well,  my  Sovereign  Liege,  I 
'  ought  not  to  be  displeased  with  that  which  gives  you  pleasure.' 
This  answer  so  assuaged  the  mind  of  the  raging  monarch,  that  for 
the  remainder  of  his  life,  he  held  no  one  in  greater  estimation 
than  this  young  man,  mitigating  the  offence  of  his  tyrannical  deed 
against  the  father  by  royal  solicitude  for  the  son.  In  expiation  of 
this  crime  a  monastery,  which  was  built  on  the  spot  by  Elfthrida,  is 
inhabited  l)y  a  large  company  of  Nuns." — William  of  Mahnesbury' s 

English  Chroficile,  p.   159. 


5.  Ethelwold,  279 


BISHOP    OF    WINCHESTER. 

A.D.  984. 


S.  Ethelwold  was  a  native  of  Winchester.  His 
parents  were  of  gentle  birth,  noted  for  their  piety. 
They  gave  Ethelwold  a  careful  education,  of  which  he 
took  the  best  advantage.  The  old  city  of  Winchester, 
formerly  the  capital  of  the  Kingdom  of  Wessex, 
had  lost  somewhat  of  its  prestige  since  the  West 
Saxon  Kings  had  become  the  Monarchs  of  England, 
and  necessarily  were  much  elsewhere,  still  the  old 
city  retained  their  love,  and  they  frequently  resided 
there.  King  Athelstan,  in  particular,  oftentimes  held 
his  Court  in  Winchester.  On  one  of  these  occasions 
young  Ethelwold  was  introduced  to  his  notice.  The 
King  took  a  fancy  to  him,  and  shortly  afterwards 
gave  him  an  honourable  appointment  in  his  Palace. 
Ethelwold  remained  in  Athelstan's  Court  a  few  years, 
and  in  the  course  of  them  won  the  esteem  of  some  of 
the  chief  nobles  of  the  country,  whose  friendship 
proved  of  great  advantage  to  him  in  after  years. 
A  high  career  was  now  opening  before  him,  but 
Ethelwold  had  no  turn   for  a  secular  calling,  either 


28o  The  Revival. 

military  or  political.  In  his  heart  of  hearts  he  was 
longing  to  devote  himself  to  the  service  of  the  King 
of  kings.  When  Athelstan  became  aware  of  this  he 
kindly  forwarded  his  wishes  by  giving  him  letters  of 
commendation  to  the  Bishop  of  Winchester.  Elphege 
Calvus  at  this  time  presided  over  that  See.  He  was, 
it  may  be  remembered,  Dunstan's  uncle,  and  Dunstan, 
as  it  happened,  was  then  residing  in  his  Palace. 
Thus  Ethelwold  and  Dunstan  became  acquainted 
with  each  other,  and  they  formed  a  friendship  which 
lasted  for  life.  Ordained  the  same  day,  and  separated 
for  a  time,  they  soon  rejoined  each  other  in  Glaston- 
bury, where  Ethelwold  became  a  member  of  the 
Community  gathered  by  Dunstan  in  his  rebuilt 
Abbey.  On  his  life  in  Glastonbury  we  need  not 
dilate  ;  it  is  enough  to  say  that  whatever  he  did, 
he  did  it  to  the  best  of  his  power.  A  studious  and 
excellent  scholar,  he  was  equally  good  in  that 
outdoor  work  which  formed  part  of  the  duties  of 
monastic  life.  "In  gardening  there  was  not  his 
"  equal  in  the  Community — in  the  cultivation  of 
''apples,  in  the  growth  of  legumes,  and  other  vege- 
"  tables  for  the  use  of  the  refectory."  In  addition 
to  this,  he  was  also  a  very  good  architect,  a  mechanist, 
and  artificer  in  gold  and  silver. 

Aiming  constantly  at  perfection,  he  had  at  this  time 
a  great  desire  to  visit  Fleury,  which  was  then  the 
headquarters  of  the  Benedictine  Rule.  From  this, 
however,  he  was  diverted  by  King  Edred,  who  knew 


S.  Ethelwold.  281 

him  well,  and  valuing  him  highly,  was  much  averse 
to  his  leaving  the  Kingdom.  To  turn  his  thoughts 
into  another  channel,  he  presented  him  with  an  old 
Abbey  at  Abingdon.  This  Abbey  had  been  famous 
in  days  gone  by.  Founded  by  Kentwin,  one  of  the 
first  Christian  Kings  of  Wessex,  it  had  been  much 
favoured  by  his  successors,  above  all,  by  King  Ina, 
who  enriched  and  endowed  it  munificently.  Such 
had  been  its  glory  in  the  past.  Its  present  condition 
was  deplorable  enough,  for  it  was  a  ruin  without  an 
inhabitant,  and  its  endowments  were  gone,  only  forty 
manses  at  most  remained  of  its  former  vast  posses- 
sions. The  idea  of  its  restoration  took  fast  hold 
on  Ethelwold's  mind,  and  he  soon  became  so  in- 
terested in  it  that  he  lost  all  thoughts  of  going 
abroad.  His  skill  in  architecture  now  proved  valuable. 
He  personally  superintended  the  rebuilding  of  the 
material  fabric,  and  whilst  doing  so,  taught  and 
disciplined  a  number  of  young  persons,  who  wished 
to  become  members  of  the  new  Community.  King 
Edred  took  almost  as  much  interest  as  himself  in  the 
restoration,  contributing  munificently  towards  the 
expenses,  and  giving  lands  and  money  for  the 
endowment.  One  of  the  last  acts  of  this  pious 
King  was  to  lay  the  foundation-stone  of  the  hand- 
some Church  which  Ethelwold  had  planned  for  the 
new  Abbey.  He  died  very  shortly  afterwards,  and 
Ethelwold  lost  in  him  a  most  loving  friend  and 
benefactor. 


282  The  Revival. 

We  need  not  dwell  on  the  political  troubles  which 
disturbed  the  Kingdom  after  Edred's  death.  (See  S. 
Dunstan.)  They  delayed  for  a  time  the  completion 
of  Abingdon,  but  as  soon  as  peace  was  restored,  the 
work  was  resumed  and  finished.  Abingdon  Abbey 
flourished  greatly,  and  soon  came  to  be  regarded  as 
one  of  the  best  religious  houses  in  the  Kingdom. 
It  had  not,  however,  been  completed  when  Ethelwold 
was  chosen  to  fill  the  vacant  See  of  his  native  city, 
Winchester. 

Before  we  speak  of  his  life  there,  it  will  not  be 
amiss  to  dwell  a  little  on  the  wonderful  amount 
of  Church  restoration  accomplished  by  him  in  various 
parts  of  the  Kingdom.  This  he  was  authorized  to  do 
by  the  new  King,  Edgar,  who  had  chosen  him  to  be 
his  confidential  adviser,  in  which  capacity  he  em- 
ployed him  much  in  matters  of  State.  S.  Ethelwold 
made  use  of  his  interest  with  the  King  to  rescue  from 
profanation  and  secular  purposes  many  of  the  old 
religious  foundations,  which  had  been  ruined  by  the 
Danes,  and  whose  endowments  had,  for  the  most 
part,  lapsed  to  the  King.  One  of  the  first  which  he 
so  rescued  was  S.  Etheldrida's  Abbey,  which,  it  may 
be  remembered,  she  had  endowed  with  the  Isle  of 
Ely,  and  other  vast  possessions.  Ely  was  on  the 
point  of  being  sold  by  the  King,  and  two  noblemen 
of  Edgar's  Court,  well  aware  of  the  goodness  of  the 
land,  were  competing  for  the  purchase.  Before  any 
bargain,  however,  was  completed,  the  matter  came  to 


S.  Ethelwold,  283 

the  ears  of  Ethelwold,  who,  hastening  to  the  King, 
acquainted  him  with  the  history  of  Ely,  and  urged  its 
restoration,  offering  at  the  sanae  time  to  purchase  the 
land  for  that  purpose.  Edgar  consented,  and  sold 
the  estates  to  Ethelwold  (no  doubt  on  easy  terms). 
He  also  assisted  him  munificently  in  the  cost  of 
rebuilding,  and  in  the  endowment  of  the  new  Abbey. 
Thus  Ely  was  saved  by  Ethelwold,  and  has  remained, 
under  one  form  and  another,  a  most  important 
Church-foundation  to  the  present  day.  Whilst 
Ethelwold  was  still  engaged  in  rebuilding  Ely,  an 
incident  occurred  which,  sad  enough  in  itself,  pre- 
pared the  way  for  another  grand  Church  restoration. 
Chief  among  the  nobles  of  Edgar's  Court  was  his 
Chancellor,  Athulph.  Rich  in  virtue,  he  abounded 
also  in  material  wealth.  The  Earl  lived  most  happily 
with  the  wife  of  his  youth,  and  their  union  had  been 
blessed  with  one  little  child,  which  they  dearly  loved 
and  allowed  to  be  the  partner  of  their  bed.  One 
morning  they  woke  up  to  find  to  their  horror  that 
they  had  overlaid  it  in  their  sleep.  The  child  was 
dead  !  In  their  misery  they  charged  themselves  with 
its  death,  and  could  find  no  pleasure  in  life  but  in 
bewailing  their  folly.  The  Earl  contemplated  a 
pilgrimage  to  the  Holy  Land,  but  afterwards,  by 
Ethelwold's  advice,  changed  his  plans,  and  gave 
himself  and  all  his  fortune  to  the  restoration  of 
Medehampstead.  This  he  rebuilt  on  a  grand  scale, 
and  taking  the  vows,  became  the  first  Abbat  of  the 


284  The  Revival, 

new  house.  The  King  and  his  nobles,  who  valued 
Athulf  much,  gave  great  contributions.  So  rich  did 
the  new  Abbey  become  that  Medehampstead  lost  its 
old  name,  and  people  called  it  Goldenburg  (Golden 
City).  Goldenburgh  soon  became  abbreviated  into 
Burg,  and  now  we  call  it  Peter-burg  (^Peterborough), 
from  the  name  of  the  Saint  to  whom  the  Church  is 
dedicated. 

We  must  not  pursue  the  story,  however  marvellous, 
of  Ethel  wold's  further  restorations.  They  included 
S.  Guthlac's  Abbey  in  Croyland,  Olney,  Thorny,  and 
many  others.  Malmesbury,  speaking  of  them,  says 
with  truth,  that  "  it  is  indeed  a  wonder  that  a  Bishop 
"  of  one  See  should  be  able  to  effect  what  the  King 
"  of  England  himself  could  scarcely  undertake."  No 
private  munificence,  indeed,  could  have  sufficed  for 
these  gigantic  works.  S.  Ethelwold,  no  doubt,  was 
materially  assisted  by  others  ;  yet,  is  he  justly 
entitled  to  this  encomium.  For  the  zeal  which 
animated  his  own  heart  infected  those  among  whom 
he  lived,  and  caused  them  to  vie  with  each  other  in 
pious  and  holy  works.  S.  Ethelwold,  in  his  Church 
restorations,  was  very  careful  to  rescue  from  their  dis- 
honoured graves  the  bodies  of  the  Saints  which  were 
lying  under  the  ruins  of  their  own  Churches.  For  them 
he  prepared  costly  shrines,  and  located  them  in  places 
of  honour  inside  the  fabrics.  In  his  own  Cathedral 
(Winchester)  he  enshrined  the  bodies  of  SS.  Birinus, 
Swithun,  and  his  old  Preceptor,  Elphege  Calvus. 


S.  Ethel  wold.  '  285 

Though  much  engaged  in  Church  work  elsewhere, 
S.  Ethelwold  proved  himself  a  true  and  careful 
shepherd  of  his  own  flock.  His  Episcopate  was 
noteworthy  for  the  interest  which  he  took  in  the 
education  of  the  young,  and  for  his  charity  to  the 
poor.  Naturally  fond  of  children,  he  took  a  pleasure 
in  teaching  them.  Many  of  his  pupils,  profiting  by 
his  instructions,  rose  to  eminence,  four  of  them  are 
said  to  have  become  Archbishops.  His  unbounded 
charity  for  the  poor  may  be  gathered  from  the 
following  anecdote  : — "  It  happened  in  the  course 
"  of  his  Episcopate,  that  there  was  once  a  very 
"grievous  famine  in  all  parts  of  England,  and  great 
**  numbers  died  for  lack  of  food.  Ethelwold  spent 
"  all  the  money  that  was  in  his  possession  on  the 
"  perishing  people,  and  when  his  money  failed  he 
"ordered  the  ornaments  of  the  Church,  and  a  vast 
"  number  of  silver  vessels,  to  be  broken  in  pieces,  and 
"turned  into  money,  protesting,  with  all  his  heart, 
"that  he  could  not  endure  to  see  metal  images 
"whole  and  entire,  whilst  man,  created  after  the 
"  image  of  GOD,  and  redeemed  by  the  precious  blood 
"of  Christ,  was  perishing  for  the  lack  of  food. 
"  By  this  means  he  purchased  supplies  of  provisions, 
"  and  sustained  an  innumerable  crowd  of  needy 
"  people,  who,  to  escape  the  misery  of  famine,  had 
"  fled  to  him  from  all  quarters.  Moreover,  those  that 
*'  were  found  half-dead  in  the  streets  and  ways,  he 
"  cherished  with  warmth,  and  so  snatching  them  out 


286  The  Revival. 

"of  the  very  jaws  of  death,  nourished  them  with 
"  daily  food." 

In  the  midst  of  all  these  varied  labours,  Ethelwold 
himself  was  far  from  strong.  "  The  man  of  GOD,"  his 
biographer  tells  us,  "  suffered  frequent  infirmity  in  his 
"  stomach,  and  was  troubled  with  a  tumour  in  his  legs, 
"  so  that  he  frequently  passed  the  night  sleepless  from 
"  pain,  and  yet  in  the  daytime  he  went  about,  pale 
"  indeed,  yet  as  though  he  was  well,  and  had  nothing 
"  to  trouble  him,  for  he  was  mindful  of  the  Apostle's 
"  words,  that  *  virtue  is  made  perfect  in  weakness.' " 

His  last  great  work  in  Winchester  was  the 
rebuilding  of  the  Cathedral,  which  was  then  attached 
to  the  old  Abbey.  The  monks,  emulating  the 
Bishop's  zeal,  joined  heartily  in  the  manual  labour, 
carrying  hods  for  the  masons,  and  preparing  their 
dinners,  etc.  So  the  work  went  merrily  on,  and  the 
edifice  soon  rose  to  a  great  height.  Ethelwold's 
Cathedral  has,  of  course,  long  ago  perished.  It  was 
a  wonderful  structure  for  its  day,  "  supported,"  we 
are  told,  "  by  a  great  number  of  Oratories  placed 
"  round  about  it.  It  had  so  many  entrances  into 
*'  these  side  Chapels,  that  a  stranger  might  be  puzzled 
"  to  find  the  main  entrance,  and  when  led  in  by  a 
"  guide,  would  find,  if  left  to  himself,  still  more 
"  difficulty  in  getting  out."  The  new  Cathedral  was 
dedicated  on  the  13th  of  the  kalends  of  November, 
A.D.  980,  with  great  solemnity  and  rejoicings.  King 
Ethelred  (the  Unready)  was  present,  and  nearly  all 


S.  EtJiehvold.  287 

the  Dukes,  Abbats,  Earls,  and  nobles  of  England. 
"  Never,  perhaps,"  says  the  old  writer,  "  was  there 
"  such  a  Dedication  Festival  held  in  England  for 
"  grandeur  and  generosity.  The  feast  lasted  two 
"  days,  during  which  time  all  comers  were  feasted  at 
"  tables  groaning  under  the  weight  of  meat  and  wine." 
Numerous  Services  were  held  in  the  new  Cathedral 
in  the  course  of  the  Festival.  In  these  Services  nine 
Bishops  took  part,  among  them  Archbishop  Dunstan, 
"  now  snowy-white  with  hoary  locks."  One  most 
happy  result  of  this  joyful  occasion  was  the  creation 
of  a  most  friendly  feeling  towards  the  Bishop  in  the 
minds  of  Ethelred's  courtiers.  Some  of  them,  both 
judges  and  rulers,  had  hitherto  stood  aloof,  and  had 
opposed  and  resisted  him.  Henceforth,  to  the  end 
of  his  life,  he  met  with  nothing  from  them  but  kind- 
ness and  goodwill. 

S.  Ethelwold  lived  four  years  after  this,  but  his 
health  was  breaking  fast.  In  the  year  984  he  was  able 
to  pay  S.  Dunstan  a  visit  in  Canterbury,  where  they 
spent  a  most  happy  time  together.  On  his  journey 
home  he  was  taken  ill  at  Beddington,  about  sixty  miles 
from  Winchester,  and  his  sickness  increasing  rapidly, 
he  received  the  last  Sacraments,  and  died  shortly 
afterwards,  August  ist,  984,  in  the  22nd  year  of  his 
Episcopate.  His  body  was  conveyed  to  Winchester. 
He  was  buried  in  his  new  Cathedral,  lamented  by  all, 
most  of  all  by  the  poor  who  knew  that  they  had  lost 
in  him  their  dearest  friend  and  benefactor. 


288  The  Revival. 


ARCHBISHOP  OF   YORK. 

A.D.  992. 


S.  Oswald  was  born  of  heathen  parents,  rich  and 
noble  Danes,  who,  settHng  in  England,  were  there 
converted  to  Christianity.  This  was  probably  due 
to  the  influence  of  S.  Odo,  to  whom  they  were  nearly 
related.  Embracing  the  Faith  with  all  their  heart, 
they  lived  pious  and  holy  lives.  They  also  paid 
great  attention  to  the  education  of  their  children. 
Oswald,  as  a  child,  was  remarkable  for  the  elegance 
of  his  shape,  and  also  for  the  sobriety  of  his  dis- 
position. He  was  sent  by  his  father,  at  an  early  age, 
to  his  uncle  Odo,  who  was  now  Archbishop  of 
Canterbury.  The  Archbishop  welcomed  his  nephew, 
and  noticing  his  ability,  took  care  that  he  should 
receive  the  best  education  then  possible,  both  in 
sacred  and  profane  literature.  As  soon  as  he  was 
of  sufficient  age,  he  made  him  a  Canon  of  the  old 
Church  in  Winchester,  hoping  that  the  introduction 
of  a  young  and  zealous  Priest  might  be  a  step 
to   better  things  in  this  ancient  city,  where  of  late 


S.  Oswald,  289 

religion  had  decayed.  In  this,  however,  he  was 
disappointed.  The  old  Canons,  accustomed  to  their 
easy  ways,  gave  no  favourable  reception  to  the 
young  Priest,  who,  they  suspected,  had  been  sent  to 
reform  them,  and  they  made  his  position  among 
them  so  painful  that  Oswald  thought  it  best  to  resign 
his  canonry,  feeling  assured  that  he  could  do  no  good 
in  Winchester.  He  returned  to  his  uncle,  and 
entreated  permission  to  go  abroad  to  Fleury.  Odo 
himself  had  been  affiliated  to  that  famous  Abbey  ; 
he  listened,  therefore,  with  pleasure  to  his  nephew's 
request,  gave  him  commendatory  letters,  and  sent 
him  there  with  his  blessing.  Oswald  found  in  Fleury 
the  religious  home  he  had  longed  for.  He  soon  won 
for  himself  the  love  and  esteem  of  the  other  members, 
and  proved  himself  so  good  a  neophyte,  "  that,  coming 
"  as  he  did,  to  be  a  disciple  of  others,  he  was  found 
"  before  long  a  model  for  their  imitation  in  all 
"Christian  graces,  above  all,  for  his  humility  and 
"  sweetness  of  temper."  The  Abbat,  noticing  his  love 
of  devotion,  allowed  him  a  private  place  in  Church, 
whither  he  might  retire  at  will,  without  fear  of  in- 
terruption, and  where  he  might  give  himself  up  to 
prayer  and  contemplation. 

His  uncle,  the  Archbishop,  hearing  from  time  to 
time  excellent  reports  of  his  nephew,  returned  thanks 
to  God,  and  became  very  desirous  of  having  him 
back  in  England.  He  wrote,  accordingly,  to  the 
Abbat,  begging  him  to  send  his  nephew  home,  that 


290  The  Revival. 

he  might  assist  him  in  his  old  age,  and  also  might 
benefit  the  English  Church  by  teaching  the  admirable 
institutions  which  he  had  learned  in  Fleury.  Oswald, 
however,  had  become  so  attached  to  the  place  that 
the  thought  of  leaving  it  pained  him  grievously.  He 
wrote  many  letters,  excusing  himself  and  delaying 
his  return.  But  when  tidings  reached  him  that  his 
uncle  was  seriously  ill,  he  hastened  back  to  England. 
It  was,  however,  too  late.  The  first  news  he  heard 
on  landing  at  Dover  was  that  of  his  uncle's  death, 
and  his  first  sad  task  was  to  superintend  his  funeral. 
It  was  probably  on  this  occasion  that  he  met  another 
uncle,  Oskytel,  then  Bishop  of  Sherborne.  Oskytel 
invited  him,  and  would  gladly  have  kept  him  with 
him  to  assist  him  in  his  work.  He  had  not.  however, 
been  long  with  his  uncle,  when  the  See  of  Worcester 
was  offered  him  by  the  King. 

S.  Oswald  became  Bishop  of  Worcester  about  A.D. 
960.  When  he  came  to  reside  in  his  Diocese,  he 
found  himself  confronted  with  the  same  difficulty 
which  he  had  met  with  in  Winchester.  The  Dean 
and  Canons  of  the  Cathedral  (S.  Peter  s)  gave  him  a 
very  cold  reception,  and  combined  to  oppose  him. 
They  were,  most  of  them,  men  of  good  family  in  the 
Midlands,  and  could  count  upon  the  support  of  the 
chief  nobles  in  Mercia.  Secure  in  their  position,  they 
thwarted  the  new  Bishop,  and  disconcerted  his  efforts. 
He  was  practically  shut  out  of  his  Cathedral. 
Baffled  for  the  time,  Oswald  contented  himself  with 


S.  Oswald.  291 

planting  a  little  community  of  zealous  men  at 
Westbury.  These  were  of  great  service  to  him  in 
his  labours  in  Worcester.  Here,  too,  he  could  retire 
for  spiritual  refreshment  from  the  annoyances  which 
he  met  with  in  his  episcopal  work.  As  soon  as  it 
was  possible,  he  began  to  build  a  handsome  Church 
in  Worcester,  which  he  dedicated  to  S.  Mary.  In  this 
Church  he  could  minister  without  let  or  hindrance. 
The  people  in  Worcester  soon  began  to  discern  the 
difference  between  the  hearty  devotional  Services 
and  earnest  preaching  in  this  Church,  and  the  un- 
edifying  Services  given  elsewhere,  and  so  it  came  to 
pass,  before  long,  that  S.  Mary's  Church  was  crowded 
and  S.  Peter's  emptied.  Several  of  the  Canons,  at 
this  time,  threw  up  their  preferments,  and  placed 
themselves  at  S.  Oswald's  service.  The  old 
Cathedral  never  recovered  its  prestige.  S.  Mary's 
came  to  be  regarded  as  the  Episcopal  See  in 
Worcester,  and  has  remained  so  to  the  present  day 
Thus  S.  Oswald's  work  in  Worcester  was  crowned 
with  success,  and,  as  his  influence  increased,  he  was 
able  to  do  much  in  his  extensive  Diocese,  which 
reached  far  beyond  the  limits  of  the  present  See. 
Zealous  laymen,  uniting  with  the  Clergy,  now  began, 
of  their  own  accord,  to  rebuild  the  Churches  and 
religious  houses  in  their  own  immediate  neighbour- 
hood.^    Others  founded  new  houses.     Among  these 

'  Chief  among  these  restorations  was  that  of  Whinchelcombe,  in 
Gloucestershire.     S.  Oswald  recovered  its  endowments  and  rebuilt  the 


292  The  Revival, 

none  might  compete  in  grandeur  with  that  of 
Ramsey  Abbey  in  Huntingdonshire.  Founded  by 
Earl  Ailwin,  a  cousin  oi  King  Edgar,  Ramsey 
remained  for  many  centuries  one  of  the  most  famous 
Abbeys  in  the  Midlands.  This  Abbey  was  built 
under  the  superintendence  of  S.  Oswald,  by  Earl 
Ailwin's  particular  desire.  Thus  the  revival  of 
religion  which  had  begun  elsewhere,  spread,  through 
S.  Oswald's  influence,  into  the  Midlands.  When 
Oswald  had  been  eleven  years  in  Worcester,  his 
uncle  Oskytel,  Archbishop  of  York,  died,  and  Oswald 
was  called  upon  to  succeed  him.  By  the  express 
wish  of  the  King,  he  did  not  resign  the  See  of 
Worcester,  but  retained  it  with  the  Archbishopric. 
The  custom  of  the  times  allowed  of  such  pluralities, 
and  no  doubt  great  pressure  was  put  upon  Oswald. 
Nevertheless,  it  is  much  to  be  regretted  that  he 
yielded  to  it,  for  he  thus  helped  to  form  a  bad 
precedent,  which  others  used  for  their  own  private 
ends,  and  from  which  the  See  of  Worcester  suffered 
greatly  in  after  times.  This  arrangement,  however, 
enabled  him  to  complete  his  work  in  Worcester,  and  at 
Ramsey  ;  in  both  of  which  he  took  the  greatest  interest. 
He  held  the  Arch-see  in  the  North  of  England  for 
many  years,  but  few  particulars  of  his  work  there 
are  recorded.  His  biographer  contents  himself  with 
saying,  "  that  he  was  most  assiduous  in  the  visitation 

Abbey  and  the  Church.     It  was  now  dedicated  to  S.  Kenelm,  son  of 
its  original  founder,  King  Kenulf. 


^S.  Oswald,  293 

"  of  his  Diocese  ; "  his  chief  interest  seems  to  have 
been  in  Worcester,  where  he  not  unfrequently  resided, 
and  he  was  staying  there  when  his  last  call  came. 
For  some  time  previous  his  health  had  begun  to  fail,  but 
though  now  old  and  feeble,  he  could  not  be  induced 
to  make  any  change  in  the  severity  of  his  life.  It 
happened  to  be  Lent,  and  it  had  long  been  his 
custom  to  wash  the  feet  of  twelve  poor  men  before  he 
took  his  own  breakfast.  This  was  no  perfunctory 
ceremony.  He  washed  and  dried  their  feet  with  his 
own  hands,  and  waited  upon  them  afterwards,  whilst 
they  had  their  breakfast.  Such  was  his  daily  custom. 
The  day  before  his  death  he  seemed  to  be  much 
absorbed  in  thought  and  prayer,  and,  although  ap- 
parently the  same  as  usual  in  health,  he  asked  for, 
and  received,  the  last  Offices  of  the  Church.  That 
night  he  went  to  bed  at  the  usual  time,  and  rose,  as 
was  his  custom,  at  midnight,  for  Nocturns  in  the 
Church,  where  he  remained  after  the  Service  in 
private  prayer  till  the  morning  dawned.  Then  he 
went  to  the  chamber  where  his  pensioners  were 
awaiting  him,  and  washed  their  feet.  When  all  had 
been  completed — and  they,  before  leaving,  were  bowing 
their  thanks — he  suddenly  fell  down  and  expired  at 
their  feet.  Thus  this  holy  man,  faithful  to  the  end, 
passed  through  death  into  life  whilst  engaged  in 
ministering  to  CHRIST  in  his  poorer  members.  No 
death  can  be  imagined  more  worthy  of  a  Christian  or 
a  better  conclusion  to  a  holy  life. 


294  ^■^^^  Revival, 

S.  Oswald  died  February  29th,  A.D.  992,  in  the 
30th  year  of  his  Episcopate.  His  body  was  laid  in 
the  Cathedral  of  Worcester,  on  the  south  side  of 
the  Altar  ;  but  it  does  not  rest  there  now.  It  was 
translated  by  his  successor,  Bishop  Aldulf,  who,  be- 
coming Archbishop  of  York,  took  up  the  body, 
enshrined,  and  translated  it  into  York  Cathedral. 


S.    OSWALD'S   TOMB. 


Page  294- 


S.  Edward.  295 


MARTYR. 

A.D.   978. 


Edward  was  the  son  of  King  Edgar,   by  his  first 
wife,    Elfleda   the    Fair,    whose    piety    and    faith    he 
inherited.     Comely  of  countenance,  and  cheerful  in 
disposition,  he  was  much  beloved  by  all  who  knew 
him,  with  the  exception   of  his    stepmother,  Queen 
Elfrida,  who  had  a  son  of  her  own,  for  whom  she  was 
anxious  to  secure  the  throne.     It  is  said  that  Edward 
suffered  not  a  little  from   her  violence,  even  in  his 
father's   lifetime.     When   King  Edward  died,   some- 
what unexpectedly,  A.D.  975,  she  did  her  utmost  to 
obtain  the  election  for  her  son,  Ethelred,  a  child  of 
seven    years,    but   her  intrigues   were   baffled   by   S. 
Dunstan.     Edward    was    elected    and    crowned,  and 
the    disappointed    Elfrida  retired  from   Court.     The 
young   King,  who   was  of  a   most   amiable   temper, 
in   no   way  resented    his    stepmother's   designs,   but 
continued  to  treat  her  with   uniform  kindness,  and 
assigned  to  her  the  county  of  Dorset  for  her  residence 
and  maintenance.     In  the  same  spirit  of  moderation 


296  The  Revival. 

he  conducted  himself  with  such  kindness  towards  the 
disaffected  nobles,  who  had  been  drawn  by  her  to 
intrigue  against  him,  that  they  became  much  attached 
to  him.  On  the  other  hand,  the  Queen,  his  step- 
mother, never  for  a  moment  reUnquished  the  object 
of  her  ambition,  but  lay  in  wait  for  any  opportunity 
by  which  she  might  effect  her  purpose.  Thus 
matters  remained  for  two  years  or  more,  when  at 
last  this  relentless  woman  gained  her  desire.  The 
young  King,  who  had  been  hunting  in  an  adjoining 
wood,  came  to  her  mansion  at  Corfe  to  see  his  brother 
Ethelred,  and  was  there  slain  by  one  of  her  servants 
in  front  of  her  palace. 

The  oldest  account  we  have  of  this  base  deed  is 
that  given  in  the  Anglo-Saxon  Chronicle,  which  may 
be  regarded  as  cotemporaneous  :  "  This  year,  A.D. 
"  979,  was  King  Edward  slain  at  eventide  at  Corfe- 
"gate,  on  the  15th  before  the  kalends  of  April 
"(March  i8th),  and  then  was  he  buried  at  Wareham 
"without  any  kind  of  kingly  honour." 

This  brief  notice  is  supplemented  by  old  writers, 
who  give  the  particulars,  and  who  in  the  main  agree. 
The  following  interesting  account,  taken  from  Bolland, 
seems  on  the  whole  reliable  : — "  It  happened  that  on 
"  a  certain  day  he  (Edward)  came  with  hounds 
"  and  horsemen  to  hunt  in  the  wood,  which  adjoins 
"  Wareham,  then  a  very  large  wood,  though  now  the 
*'  trees  are  gone,  and  only  a  few  shrubs  remain  to 
"  mark  the  site  of  it  on  the  now  open  fields.     After 


S.  Edward,  297 

he  had  been  engaged  in  hunting  for  some  time  he 
thought  of  his  brother,  young  Ethelred,  and  deter- 
mined to  go  and  see  him,  for  he  had  a  very  sincere 
affection  for  him.  The  house  of  his  stepmother 
(in  which  Ethelred  was  brought  up)  was  near  this 
wood  in  a  place  called  by  the  inhabitants  Corph, 
which  is  about  three  miles  from  Wareham,  where  a 
celebrated  castle  has  since  been  built.  Now  as  he 
was  on  his  way  thither,  it  happened  that  his  com- 
panions, intent  on  their  sport,  dispersed  themselves, 
so  that  he  was  left  without  a  single  attendant,  and 
he  came  on  alone  to  the  house  wholly  unsuspicious. 
He  was  seen  in  the  distance,  and  it  was  announced 
to  the  Queen  by  her  servants  that  King  Edward 
was  coming  to  see  her.  She,  rejoicing  that  she  had 
found  an  opportunity  for  her  evil  plans,  presently 
went  out  to  meet  him  with  her  satellites,  received 
him  joyfully,  and  with  a  most  bland  and  friendly 
manner  invited  him  to  share  her  hospitality.  This, 
however,  he  declined,  expressing  at  the  same  time 
his  wish  to  see  and  speak  with  his  brother  Ethelred. 
The  wicked  Queen  on  this  turned  herself  to  a  new 
device.  She  ordered  wine  to  be  brought,  in  order 
that,  as  he  was  thoughtlessly  drinking  it,  she  might 
have  a  better  opportunity  of  carrying  out  her  design. 
In  the  mean  time  one  of  her  attendants,  worse  than 
the  rest,  imitating  the  deed  of  Judas,  gave  him  the 
kiss  of  peace,  the  better  to  lull  all  suspicion  by  this 
shew  of  love,  and  he  succeeded,  for,  when  Edward 


298  The  Revival. 

"  had  received  the  cup  from  the  butler,  and  had  put 
"  it  to  his  mouth,  the  man  who  gave  him  the  kiss 
"  lept  in  front,  and  fixed  the  knife  in  his  stomach/ 
"  Edward,  having  received  this  wound,  rode  off,  but 
"only  a  short  space,  when  he  fell  from  his  horse  to 
"  the  ground,  and  so  died." 

It  would  appear  from  another  account  that  he  was 
dragged  to  death  in  the  wood.  Malmesbury  writes, 
"  Dreadfully  wounded,  with  all  his  remaining  strength, 
"  he  clapped  spurs  to  his  horse  in  order  to  join  his 
"  companions,  when  one  foot  slipping  he  was  dragged 
"  by  the  other  through  the  trackless  paths  and  recesses 
"of  the  wood,  where  the  streaming  blood  gave 
"  evidence  of  his  death  to  those  who  were  sent  by  the 
"  Queen  in  pursuit  of  him."  By  the  Queen's  order 
his  body  was  concealed  for  one  night  in  a  lonely 
cottage  in  the  wood.^  On  the  following  morning  it 
was  taken  by  her  domestics  and  thrust  privily  into  a 
lonely  marsh,  not  far  from  the  village  of  Wareham. 
She  herself  retired  to  an  estate  belonging  to  her  at 
Bere  (which  is  about  ten  miles  distant  from  Corfe), 
hoping  thereby  to  avoid  suspicion.  In  this  she  was 
altogether  disappointed.  Whether  through  the  be- 
trayal of  her  own  servants,  or  in  some  other  way,  the 
dreadful  secret  came  abroad,  and  it  was  known  every- 

'  The  long,  thin  knife  with  which  Edward  was  stabbed  was  preserved 
for  a  long  time  in  Faversham  Church. 

^  A  small  Church  was  afterwards  built  over  the  site  of  this 
cottage. 


S.  Edward.  299 

where  that  the  King  was  dead,  and  also  who  had 
been  the  cause  of  his  death.  It  became  necessary 
that  the  proper  steps  should  be  taken  for  placing  a 
successor  on  the  throne,  and  her  son  Ethelred,  the 
only  remaining  heir  to  the  crown,  was  elected. 
Thus  she  obtained  the  object  of  her  ambition. 
Moreover,  she  was  above  the  reach  of  justice,  yet  she 
was  not  left  unpunished.  It  is  remarkable  how 
vengeance  overtook  this  woman,  even  in  her  hour 
of  triumph.  So  strong  was  the  sense  of  popular 
indignation  against  her  that  she  found  herself  uni- 
versally hated.  Unable  to  endure  it,  she  retired  into 
private  life,  and  eventually  hid  her  shame  and  infamy 
in  a  convent,  which  she  built  for  herself  on  a  spot 
near  Wareham,  on  which  her  first  husband  (whom  she 
had  betrayed)  had  been  slain  by  King  Edgar.  Here 
she  strove,  in  her  latter  days,  to  deaden  the  pain 
of  remorse  by  various  kinds  of  strangely-devised 
penances. 

In  the  meantime  the  outraged  loyalty  of  the 
English  people  found  a  vent  in  paying  every  honour 
possible  to  the  remains  of  their  late  King.  His  body 
had  been  already  taken  up  from  the  marsh  into  which 
it  had  been  thrust,  and  placed  in  holy  ground,  i.e.,  in 
the  Churchyard  at  Wareham  ;  but  it  soon  came  to  be 
generally  felt  that  it  ought  to  be  translated  to  some 
more  worthy  place.  The  nobles  of  the  land  (Earl 
Elfere,  above  all,  who  at  one  time  had  combined 
with  Elfrida  against  Edward)  were  the  first  to  urge 


30O  The  Revival. 

Dunstan,  as  Archbishop  of  Canterbury,  to  take  the 
necessary  steps  for  this  translation.  After  much 
consideration  the  town  of  Shaftesbury,  where  King 
Alfred  (great  grandfather  of  S.  Edward)  had  built  an 
Abbey,  was  selected  to  be  Edward's  resting-place, 
and  a  day  was  fixed  for  the  ceremony.  On  that  day 
a  wonderful  assemblage  might  have  been  seen  at 
Wareham.  There,  with  S.  Dunstan,  were  the  Bishops 
and  Clergy  ;  there  also  the  Earls  and  Thanes,  and 
numerous  companies  of  monks  and  nuns  ;  there, 
lastly,  a  countless  multitude  of  people.  The  body 
was  taken  up,  and  was  found  to  be  incorrupt.  This 
added  greatly  to  the  enthusiasm  of  the  people,  who 
accompanied  the  funeral  with  hymns  and  chants  and 
shouts  of  joy  to  Shaftesbury.  There  the  body  was 
laid  in  the  Church  of  Alfred's  Abbey,  on  the  north 
side  of  the  Altar. 

Edward's  popularity  (if  we  may  use  such  an 
expression)  lasted  for  centuries.  How  far  it  was 
traceable  to  the  innate  loyalty  of  the  English  people, 
how  far  to  their  intense  hatred  of  oppression  and 
injustice,  may  be  a  question,  but  the  fact  is  certain, 
that  from  the  time  that  Edward's  remains  were  laid 
in  Shaftesbury  it  became  one  of  the  most  popular 
places  of  resort  in  the  whole  Kingdom.  Crowds  of 
pilgrims  came  to  worship  there.  Benefactions  of  land 
and  of  other  valuables — "offerings  to  Christ  and 
"  His  holy  martyr  " — were  contributed  by  the  great 
people  of  the  land.     Notable  among  these  benefactors 


6".  Edward.  301 

was  his  own  brother,  Ethelred,  the  innocent  cause  of 
his  death,  who,  no  doubt,  loved  his  brother.  By  his 
command  the  body  of  the  Saint  was  taken  up,  and 
elevated  above  the  pavement.  Three  days  in  every 
year — the  day  of  his  death,  that  of  his  translation  to 
Shaftesbury,  and  the  day  when  his  body  was  en- 
shrined and  elevated  above  the  pavement — were 
observed  as  Festivals  in  S.  Edward's  honour. 


302  The  Revival. 


S.   EDITHA. 


Prefatory  Note. 

Mention  is  made  in  old  writers  of  several  English 
Saints  called  Editha.  Two  only  of  them  seem  to  be 
historical,  viz.,  S.  Editha,  a  daughter  of  King  Edward 
the  Elder  ;  and  S.  Editha,  daughter  of  King  Edgar. 
The  others,  so-called,  are  either  legendary,  or,  when 
correctly  rendered,  may  be  identified  with  one  or 
other  of  the  above,  who,  by  way  of  distinction,  may 
be  termed  from  their  respective  Abbeys,  6".  Editha  of 
Polesworth,  and  S.  Editha  of  Wilton.  We  give  them 
in  the  order  in  which  they  lived. 


S.  Editha  (or  Eadgith)  of  Polesworth,       303 


S-  €mtfia  (or  OBaljgttii)  of 
PolejStuortii. 

Circa  A.D.  926. 


This  lady  was  a  sister  of  S.  Edburge  ;  both  were 
daughters  of  King  Edward  the  Elder,  and  grand- 
daughters of  King  Alfred.  After  her  father's  death  she 
was  given  in  marriage  by  her  brother,  King  Athelstan, 
to  Sihtric,  King  of  Northumbria.  This  Sihtric  was  a 
Danish  King,  who  had  established  himself  in  the 
North  of  England.  Previously  to  his  entering  into 
an  alliance  with  Athelstan,  he  had  renounced 
heathenism,  and  had  been  baptized,  and  on  these 
terms  Athelstan  gave  him  his  sister  in  marriage. 
Scarcely,  however,  had  the  marriage  been  solemnized, 
when  the  faithless  King  changed  his  mind.  He 
renounced  Christianity  and  repudiated  his  wife. 
This  treatment  gave  so  rude  a  shock  to  the  mind  of 
the  Princess,  that  she  could  thenceforth  find  no 
pleasure  in  the  ordinary  pursuits  of  life.  She  retired 
from  the  world,  and  became  a  nun  in  a  Convent  in 
the  Midlands.  This  was  at  Polesworth,  in  Warwick- 
shire, near  Tamworth.     Here  she  lived   many  years, 


304  The  Revival. 

"  practising  holiness  in  the  fear  of  GOD."  After  her 
death  she  was  regarded  as  a  Saint.  Several  Churches 
are  dedicated  to  her.  Among  these  are  Monk's 
Kirby  and  Polesworth  in  Warwickshire,  and  Church- 
Eaton  in  Staffordshire. 


5".  Edit  ha  of  Wilton.  305, 


a.  (Bmtha  of  SUtlton. 

Circa  984. 


S.  Editha  of  Wilton  was  a  natural  daughter  of  King- 
Edgar.  Her  mother,  the  Lady  Wulfritha,  to  escape 
from  the  King's  importunities,  had  fled  into  a 
Nunnery,  but  not  even  the  sanctity  of  the  place 
proved  to  be  a  protection  for  her.  The  King  found 
means  to  have  her  taken  by  force  from  her  place  of 
refuge.  For  this  shameful  act  he  afterwards  under- 
went a  seven  years'  penance,  and  remained  for  that 
time  without  his  crown.  (See  S.  Dunstan.)  S. 
Editha  was  brought  up  most  religiously  in  Wilton 
Nunnery,  of  which  her  mother  had  become  the 
Abbess.  She  repaid  her  mother's  care  by  an 
admirable  docility,  and  was  so  attached  to  the 
Abbey  that  she  never  felt  any  wish  to  leave  it. 
"  Her's  was  a  mind,"  we  are  told,  "  that  delighted  in 
"  prayer,  yet  would  she  find  leisure  to  serve  Christ 
"  in  his  distressed  members.  She  fed  the  poor,  took 
"care  of  the  sick,  and  dressed  their  most  foul  and 
"  leprous  sores,  preferring  those  afflicted  persons  to 
"  the  King's  children."     She  was  allowed  very  early 

to    make    her    religious    profession,    for   which    the 

w 


3o6  The  Revival. 

consent  of  the  King,  her  father,  was  obtained,  though 
not  without  much  difficulty. 

King  Edgar  became  a  great  benefactor  to  Wilton 
Abbey  for  her  sake,  and  would  have  made  her  Abbess 
of  other  houses,  but  she  humbly  preferred  to  remain 
in  her  own  community  in  subjection  to  her  mother. 
Malmesbury,  speaking  of  S.  Editha,  tells  us  that  there 
was  one  point  in  her  conduct  which  staggered  the 
opinions  of  her  friends,  and  led  them  into  false  con- 
clusions, from  the  splendour  of  the  costly  garments 
which  she  wore.  For  this  she  was  once  openly  reproved 
by  S.  Ethelwold,  who  exclaimed,  "  O  daughter, 
"  these  are  not  the  garments  which  CHRIST  delights 
"  in  !  "  To  whom  she  replied,  "  Believe  me,  father,  as 
"  pure  and  humble  a  mind  may  dwell  under  these 
"robes  as  under  the  roughest  goatskin."  And, 
indeed,  it  was  her  habit  to  wear  beneath  these 
costly  garments  a  sharp  and  painful  haircloth. 
Archbishop  Dunstan  had  a  great  affection  for  her, 
and  could  not  restrain  his  grief  when  he  saw  too 
plainly  that  her  health  was  seriously  declining. 
Before  she  died  she  built  at  Wilton  a  Church  to  S. 
Deny's,  and  to  this  Church  was  attached  a  Xeno- 
dochium  (or  hospital),  wherein  thirteen  poor  people 
were  refreshed  and  fed.  She  died  six  weeks  after  the 
consecration  of  her  Church,  about  A.D.  984,  and  was 
buried  in  it. 


S.    Wulfhilda.  307 


a*  fflJKttlfiitltra* 

ABBESS. 

About  990. 


This  lady  was  descended  from  Count  Nesting,  who 
obtained  his  name  under  the  following  strange  cir- 
cumstances. King  Alfred,  one  day,  attended  by  his 
lords,  was  hunting  in  a  wood,  when  the  cries  of  a 
child  were  heard  from  the  top  of  a  great  tree.  One  of 
the  courtiers  climbed  the  tree,  and  there  found  on  its 
top  an  immense  nest,  in  which  lay  a  child  of  exquisite 
beauty.  It  was  wrapped  in  purple,  and  had  two  rich 
bracelets  on  its  arms.  The  King,  delighted  with  its 
beauty,  caused  it  to  be  brought  up  in  his  Palace,  and 
when  it  was  baptized,  gave  it  the  name  of  Nesting. 
In  due  time,  when  the  child  was  grown  up,  he  placed 
him  among  his  nobles,  and  made  him  a  Count.  This 
Nesting  was  the  grandfather  of  Earl  Wulfhelm,  the 
father  of  S.  Wulfhilda  (who  was  his  youngest  child). 
She  was  a  young  lady  of  great  beauty,  but  destined, 
by  her  parent's  wishes  as  well  as  by  her  own,  for  the 
cloister  in  which  she  was  brought  up.  It  happened, 
before  she  had  taken  the  vow,  that  King  Edgar  saw 


3o8  The  Revival, 

her.  He  fell  in  love  with  her,  and  sought  to  delude 
her  by  promise  of  marriage.  Failing  to  deceive  her, 
he  betook  himself  to  an  aunt  of  hers,  the  lady 
Wenfleda,  who  lived  at  Whenwell.  This  base  woman, 
under  pretence  of  illness,  obtained  permission  from  the 
Abbess  of  Wilton  for  her  niece  to  visit  her.  Wulf- 
hilda  had  not  been  long  in  the  house  before  the  King 
also  came  to  be  a  guest  there.  Wenfleda  prepared 
for  him  a  great  feast,  and  caused  her  niece  to  sit  by 
his  side  at  the  entertainment.  During  the  dinner,  the 
King  paid  her  every  attention,  but  his  attentions  were 
received  by  her  coldly  and  in  silence,  and  as  soon  as 
she  was  able,  she  obtained  permission  to  retire  to  her 
room.  A  guard  was  placed  at  the  door,  but  she 
managed  somehow,  in  disguise,  to  escape  from  the 
house  to  a  cottage  in  the  vicinity,  whence,  in  the  early 
dawn,  she  found  her  way  to  her  home  in  Wilton. 
The  ;King  soon  discovered  her  retreat,  and  followed 
her  there.  On  hearing  of  his  arrival,  she  fled  into  the 
Church,  and  laid  hold  of  the  altar.  But  her  fears 
were  needless.  The  King,  fully  convinced  of  her 
constancy  and  resolution,  came  into  the  Church,  but 
only  to  assure  her  that  she  need  fear  no  further 
molestation  from  himself;  on  the  contrary,  he  would 
do  what  lay  in  his  power  to  further  her  wishes.  Not 
long  after  this  she  took  the  vows,  and  was  made 
by  the  King  Abbess  of  Barking,  which  he  greatly 
enriched  for  her  sake.  She  herself  also  conferred 
on  Barking   twenty-four  villages  (the  chief  part  of 


5.    Wulfhilda.  309 

her  patrimony).  With  the  remainder  she  built  an 
Abbey  at  Horton,  in  Dorset.  She  ruled  both  these 
houses  with  great  prudence  till  her  death,  which  oc- 
curred about  990. 


Wf^t  Closinfl  ^ertoti  of  tf)e 


ARCHBISHOP  OF  CANTERBURY. 

A.D.  I0I2. 


S.  Alphege  was  of  noble  birth.     His  parents,  good 
and  devout  Christians,  noticed  with  joy  tokens  of 
early  piety  in  their  child,  which  they  encouraged  to 
the  best  of  their  power.     They  took  care  also  to  give 
him    a    good    education.       Alphege    was    tenderly 
attached    to    his    parents,    more    especially    to    his 
mother,  but  his  religious  instincts  carried  him  away 
from   home ;   he   renounced   his  inheritance,  and,  as 
soon  as  his  age  allowed  of  it,  became  a    monk    at 
Derehurst,  in  Gloucestershire,  where,  at  that  time,  was 
a  small  but  devout  Community.     There  he  learned 
the  first  rudiments  of  the  religious  life.     After  a  few 
years  spent  in  Derehurst,  he  passsed  on  to  Glaston- 
bury, which,  under  S.  Dunstan's  rule,  had  become  the 
chief  Abbey  in  England.    Thirsting  for  perfection,  he, 
after  a  time,  obtained  leave  to  retire  from  Glaston- 

I  S.  Alphege's  English  name  was  Aelfeah,  which,  rendered  into 
Latin,  became  Elphegus  ;  and  this  was  re-translated  afterwards  into 
Elphege,  or  Alphege^  which  is  the  name  by  which  he  is  usually  known 
in  modern  times. 


314     The  Closing  Period  of  the  Anglo-Saxon  Era, 

bury  to  live  a  life  of  solitude.  For  this  purpose  he 
built  himself  a  little  cell,  contiguous  to  Bath,  into 
which  he  shut  himself.  He  was  followed  there  by  a 
number  of  his  friends,  who  came  to  consult  him  in 
their  difficulties,  spiritual  and  temporal.  Not  a  few 
of  these  were  of  high  rank,  and  great  wealth.  Some 
of  them  gave  large  possessions  to  the  Church.  Others 
retired  from  the  world,  and  put  themselves  under 
Alphege's  guidance  and  rule.  Thus  a  little  Com- 
munity was  formed  in  Bath,  and  Alphege,  for  their 
sakes,  left  his  solitude  to  live  among  them.  When  he 
believed  that  they  were  sufficiently  initiated  in  the 
discipline  of  the  religious  life,  he  returned  to  his  cell. 
His  departure  was  premature.  These  young  converts 
were  not  yet  fit  to  be  left  to  themselves.  Misled  by 
one,  worse  than  the  rest,  they  fell  into  various 
irregularities,  wholly  discordant  with  their  religious 
profession.  They  rose  at  night  to  eat  and  drink, 
and  feasted  together  like  so  many  schoolboys,  and 
committed  various  other  improprieties.  This  went 
on  for  some  time,  when  an  event  occurred  which 
startled  them  out  of  their  profanity.  This  was  the 
sudden  death  of  the  ringleader,  "  who,"  we  are  told, 
"died  horribly,"  i.e.,  it  would  appear  whilst  in  the 
commission  of  some  act  of  wickedness.  This  awful 
event  brought  the  other  delinquents  to  their  senses, 
and  they  thenceforth  began  again  to  live  in  accord- 
ance with  their  rule.  Not  very  long  after  this,  i.e., 
in    the   year   984,  Ethelwold,  the   saintly  Bishop   of 


5.  Alphege.  315 

Winchester,  died,  and  his  death  proved  the  occasion 
of  a  strenuous  struggle  between  the  two  parties  in  the 
Church,  the  seculars  and  the  regulars,  to  secure  the 
election  of  one  of  their  friends  for  this  most  important 
post.  The  appointment  lay  principally  with  the 
King,  and  Archbishop  Dunstan  had  sufficient  in- 
fluence to  obtain  it  for  S.  Alphege.  This  was  a 
defeat  for  the  seculars,  but  S.  Alphege  was  in  such 
repute  that  not  a  single  voice  was  raised  in  opposition. 
All  classes  united  in  approval  of  his  election.  He 
was  forthwith  conducted  with  great  ceremony,  and 
amid  a  vast  concourse  of  people,  to  Canterbury, 
where  he  was  consecrated  by  Archbishop  Dunstan. 
From  this  time  S.  Alphege  made  a  total  change  in 
the  mode  of  his  life.  All  thoughts  of  solitude  were 
thenceforth  banished.  Feeling  that  his  time  was  no 
longer  at  his  own  disposal,  he  devoted  it  to  the  needs 
of  his  Diocese,  and  the  edification  of  his  people,  in 
whose  behalf  he  expended  all  his  energies.  In  the 
meantime,  opportunities  for  his  private  devotions, 
as  they  occurred,  he  gladly  welcomed,  and  still 
continued  to  practise  (so  far  as  he  was  able)  the 
austerities  to  which  he  had  accustomed  himself  in 
early  life.  In  habit  of  body  he  was  indeed  so  thin 
and  emaciated  that  when  he  held  up  his  hands  in 
Church  to  give  the  Blessing  the  light  could  be  seen 
through  his  fingers.  But  his  health  was  good,  and  he 
was  able  to  do  an  amount  of  work  which  few  of  his 
cotemporaries  could  equal.     He  soon  endeared  him- 


3i6     The  Closing  Period  of  the  Anglo-Saxon  Era, 

self  to  all  the  people  in  his  Diocese,  but  most  of  all 
to  the  poor,  who  found  in  him  one  ever  ready  to  help 
them  in  their  necessities,  and  to  shield  them  from 
oppression.  Stirred  by  his  example,  many  of  those 
in  affluence  gave  alms  with  such  liberality  that  a 
poor  man,  it  was  said,  could  not  be  found  in  his 
Diocese. 

The  state  of  the  country,  at  this  time,  was 
most  unsatisfactory.  Its  government  was  in  the 
hands  of  a  young,  incapable  King  (Ethelred  the 
Unready),  and  the  Danes,  who  had  been  kept  out  of 
the  country  in  previous  reigns,  were  quick  to  discern 
their  opportunity.  They  soon  recommenced  their 
depredations,  and  meeting  with  feeble  opposition, 
came  over  in  larger  numbers,  and  plundered  England 
at  their  will.  So  it  came  to  pass  that  the  horrors  of 
the  ninth  century  were  repeated  in  the  eleventh, 
only  with  this  sad  difference,  that,  whereas  in  the 
former  age  the  tale  is  brightened  by  the  heroic  acts 
of  the  English,  and  by  the  exploits  of  King  Alfred 
and  our  other  Princes,  the  base  conduct  of  the 
English  in  the  eleventh  century  fills  the  reader  with 
burning  shame,  as  he  reads  of  the  incapacity  of  the 
King,  the  treachery  and  cowardice  of  his  officers, 
and  the  want  of  all  public  spirit  among  the  people  at 
large.  It  became  a  common  custom  in  Ethelred's 
reign  to  buy  off  the  hostility  of  the  Danes  by  giving 
them  large  sums  of  money.  This  only  whetted  their 
appetite.     They   quickly   returned,   and   had    to   be 


5.  Alphege.  317 

bought  off  again  with  still  larger  sums.  Thus  the 
country  became  impoverished  to  the  last  degree, 
drained  by  the  payment  of  these  vast  sums  of  money, 
and  spoiled  at  the  same  time  by  the  ravages  of  the 
pirates.  During  this  time  of  gloom,  however,  some 
streaks  of  light  were  discernible,  giving  hopes  for  the 
future.  The  Danes,  who  had  been  for  so  long  a 
time  the  scourge  of  civilized  Europe,  were  beginning 
to  be  affected  by  the  superior  manners,  and  by  the 
religion  of  their  victims.  Strange  as  it  may  appear, 
not  a  few  of  these  barbarous  Vikings,  who  left  their 
own  shores  only  to  plunder,  were  converted  to 
Christianity  before  they  returned  home.  It  may  be 
that  some  of  these  converts  had  an  eye  to  the 
splendid  gifts  which  gilded  their  baptism,  and  such 
converts  naturally  fell  away  afterwards  ;  but  it  is  also 
equally  certain  that  others  remained  true  to  their 
profession,  and  were  of  great  service  in  the  intro- 
duction of  Christianity  among  the  nations  of  Scan- 
dinavia. Among  these  must  be  classed  a  remarkable 
chief,  Olave  Trigva,  who  was  baptized  by  Bishop 
Alphege  under  the  following  circumstances  :  Olave, 
in  one  of  his  voyages,  made  the  acquaintance  of 
a  Christian  Anchoret,  who  lived  in  the  Scilly  Islands. 
This  man's  conversation  impressed  him  greatly,  and 
predisposed  him  in  favour  of  Christianity,  and  so  it 
came  to  pass  that  when,  later  on,  he  came  to  England, 
he  made  friends  with  King  Ethelred,  and  when  that 
King  invited   him  to  stay  with  him  at  Andover,  he 


3i8      The  Closing  Period  of  the  Anglo-Saxon  Era. 

willingly  accepted  his  invitation.  Bishop  Alphege, 
with  another  lord,  was  commissioned  by  the  King  to 
conduct  the  Danish  Viking  to  Court.  In  the  course 
of  this  visit  Olave  declared  his  wish  to  become  a 
Christian.  He  was  baptized  and  confirmed  by  the 
Bishop  before  he  left.  On  his  departure  he  gave  a 
solemn  pledge  to  the  King  that  he  would  never  come 
again  to  England  with  hostile  intent.  This  pledge 
he  faithfully  kept.  In  process  of  time,  Olave  became 
King  of  Norway,  and  his  latter  years  were  spent  in 
extirpating  idolatry.  Fierce  as  another  Jehu,  whom 
he  somewhat  resembled  in  character,  Olave  was 
more  zealous  in  uprooting  the  idol  worship  of  his 
ancestors  than  in  cultivating  the  graces  of  his  new 
religion — but  he  prepared  the  way  for  better  things 
in  Norway ;  nor  was  it  long  before  that  country, 
under  a  more  pious  King  of  the  same  name,  received 
the  Faith. 

But  to  return.  When  Alphege  had  been  Bishop 
of  Winchester  twelve  years,  the  Arch-see  of 
Canterbury  became  vacant  by  the  death  of  Arch- 
bishop Alfric,  and  he  was  chosen  to  succeed  him. 
His  Archiepiscopate  lasted  six  years  :  of  its  details 
we  know  but  little,  and  must  content  ourselves  with 
the  following  summary  :  After  paying  the  customary 
visit  to  Rome,  he  began  his  labours  by  holding  many 
councils  for  the  better  knowledge  of  the  Faith.  He 
gave  much  attention  to  preaching,  in  which  he 
laboured    for   the    conversion    of    sinners,   whom    he 


5.  Alphege.  319 

sought  to  win  by  kindness,  weeping  with  them,  and 
pleading  daily  in  their  behalf  the  Sacrifice  of  the 
death  of  Christ.  On  high  Festivals  of  the  Church 
he  made  use  (we  are  told)  of  much  ceremony,  hoping 
thereby  to  allure  the  people  to  greater  reverence. 
In  the  course  of  his  Episcopate  he  added  greatly  to 
the  Ornaments  in  use  in  the  Cathedral ;  yet  on 
pressing  occasions  he,  like  S.  Ethelwold,  his  pre- 
decessor at  Winchester,  was  ready  to  sacrifice  them 
in  behalf  of  the  poor. 

In  the  meantime  the  troubles  from  the  Danes 
increased  continually.  In  the  year  1009  a  vast 
horde,  under  Thurkyll,  arrived  off  Kent.  Canter- 
bury was  unprepared  for  a  siege ;  the  citizens 
paid  ^3,000  to  be  left  in  peace,  and  the  Danes 
went  elsewhere,  but  only  to  ravage  wherever  they 
went,  and  in  the  autumn  of  loii  they  returned  to 
Kent  and  laid  siege  to  Canterbury.  The  chief  men 
in  the  city,  consulting  their  own  safety,  escaped  by 
flight  before  the  city  was  fully  invested,  and  urged  the 
Archbishop  to  accompany  them,  but  he  refused  to 
leave  his  people.  Their  leaders  gone,  the  citizens 
were  in  a  helpless  state,  but  were  inspirited  by  the 
Archbishop.  Gathering  them  together,  he  exhorted, 
comforted,  blessed  them,  urging  them  to  fight 
manfully  for  their  homes,  their  wives,  and  their 
children.  Thus  encouraged,  the  citizens  made  a 
brave  defence,  and  for  twenty  days  defeated  the 
Danes.     At   the  end  of  that   time  their   provisions 


320     The  Closing  Period  of  the  Anglo- Saxon  Era. 

began  to  fail ;  the  Danes  pressed  on  the  siege  more 
closely,  and  getting  nearer  to  the  town,  hurled 
flaming  firebrands  into  it.  Nor  was  it  long  before 
they  effected  an  entrance.  Over  the  horrors  that 
then  ensued  we  must  draw  a  veil,  it  must  suffice 
to  say  that  neither  women  nor  children  were  spared. 
The  citizens  had  fled  into  the  Cathedral,  which  was 
thus  completely  filled  to  its  utmost  extent.  The 
Archbishop  himself  was  there  engaged  in  his 
devotions ;  when,  however,  he  heard  of  the  cruelties 
which  the  Danes  were  enacting  in  the  streets,  he 
broke  from  the  hands  of  those  who  would  have 
detained  him,  and  presenting  himself  to  the  soldiery 
in  the  midst  of  their  bloody  work,  made  an  earnest 
appeal  to  them.  He  was  immediately  seized,  brutally 
treated,  chained,  and  so  led  back  to  the  Cathedral 
that  he  might  see  its  ruin.  Some  of  the  soldiers 
mounting  on  the  roof,  which  was  plated  with  lead^ 
made  fires  upon  it,  and  the  heat  caused  the  molten 
mineral  to  fall  upon  the  people  crowded  beneath  :  a 
general  rush  was  made  to  the  doors,  which  were 
guarded  by  the  Danes,  who  slew  the  people  as  they 
appeared  outside.  The  Clergy,  the  monks,  and  other 
prisoners  were  brought  into  the  market-place,  and 
were  there  divided  into  four  groups.  In  one  were 
placed  the  women,  in  a  second  the  children,  in  a  third 
the  men,  and  in  the  fourth  the  Clergy  and  monks. 
These  groups  were  decimated,  not  in  the  ordinary 
sense  of  the  term,  i.e.,  by  slaying  one  in  every  ten,  but 


S.  Alphege.  321 

by  killing  nine  and  saving  only  one  alive.  Thus  out  of 
forty  monks  only  four  were  spared.  A  certain 
number,  however,  of  their  captives  were  not  subjected 
to  this  decimation.  These  were  the  individuals  from 
whom  they  expected  to  obtain  a  high  ransom,  and 
the  Archbishop  was  among  this  number.  As  he  was 
being  hurried  through  the  streets  by  a  guard  of 
soldiers,  he  met  on  the  way  a  band  of  wretched 
captives  who,  with  loggered  feet,  were  being  driven 
through  the  city  ;  he  lingered  to  whisper  a  few  words 
of  comfort  in  their  ears,  for  which  he  was  stabbed  in 
the  shoulder  by  one  of  his  guards,  and  that  so 
severely  that  the  blood  ran  freely  down.  Even 
some  of  the  Danes  were  shocked  at  this  outrage. 
Arrived  at  the  Fleet,  he  was  thrust  in  a  dark,  narrow, 
damp  dungeon,  where  he  was  kept  in  chains  for 
many  weeks.  During  this  time  he  never  ceased  to 
say  the  Offices  of  Prayer,  and  daily  celebrated  the 
Holy  Eucharist.  After  a  time  the  Danish  army  left 
Canterbury,  and  took  up  its  quarters  at  Greenwich, 
hoping  to  terrorise  London,  from  which  city  a  heavy 
ransom  was  expected.  They  brought  S.  Alphege 
along  with  them.  Whilst  they  were  at  Greenwich  an 
alarming  epidemic  (of  the  nature  of  cholera)  broke 
out  in  the  army,  and  as  many  as  2,000  were 
prostrated.  It  continued  to  spread,  and  many  died 
daily.  There  were  among  the  Danish  soldiery  a 
certain  number  who  were  Christians,  and  these  now 
openly  declared  their  belief  that  the  plague  was  a. 


322      The  Closing  Period  of  the  Anglo-Saxon  Era, 

judgment  on  the  army  for  its  bad  treatment  of  the 
Archbishop.  The  soldiers  derided  this  at  first,  but, 
as  the  plague  continued  to  spread,  they,  in  their 
alarm,  were  frightened  into  believing  it,  and  thence- 
forth began  to  treat  the  Archbishop  with  greater 
leniency.  Easter  was  approaching,  and  the  Christians 
in  the  army  persuaded  their  companions  to  form 
themselves  into  a  congregation  on  Maundy  Thurs- 
day. S.  Alphege  was  brought  out  of  prison  to 
preach  to  them.  He  did  so,  and  gave  to  the  sick 
some  bread  which  he  had  blessed.  After  this, 
though  still  detained  in  prison,  he  was  treated 
honourably.  This  calm,  however,  only  preceded 
another  storm.  It  arose  as  follows :  the  Danes 
notified  to  the  Archbishop  that  he  might  be  set  at 
liberty  on  the  payment  of  fifty  talents  of  silver,  a 
condition  being  appended  that  he  should  persuade 
the  King  to  pay  ^10,000,  as  the  price  of  peace.  S. 
Alphege  absolutely  declined  to  listen  to  these  con- 
ditions. What  his  reasons  were  we  cannot  say  for 
certain,  but  there  is  little  or  no  doubt  that  he 
scrupled  to  give  to  these  heathen  Danes  the  treasures 
of  the  Church  for  the  sake  of  his  own  safety.  It 
would  be  difficult  to  describe  the  fury  of  the  Danes 
when  they  heard  of  his  refusal.  They  resorted  to  every 
means  in  their  power  to  force  him  into  compliance. 
Among  other  rigours  resorted  to,  his  cell  was  filled 
with  noisome  smoke. 

It  happened  about  this  time  (it  was  Saturday  in 


Mfr"-- ■    ■        ■■  II       I  I      ■  ■  I  .      -.  .  ,        .        — ..— —  . 1 ^-. 1 * M 


MARTYRDOM   OF  5.    ALPHEGE. 


Pajfe  323. 


5.  Alphege.  323 

Easter  week)  that  the  army  held  a  great  feast  in 
Greenwich.  Large  stores  of  wine  had  lately  been 
brought  into  the  camp,  and  in  course  of  the  feast  the 
Danes  drank  freely.  When  they  were  well  drunken 
they  ordered  the  Archbishop  to  be  brought  into  the 
hall.  Fetched  out  of  prison,  a  piteous  spectacle,  he 
passed  through  the  streets  of  the  town  on  horseback 
to  the  Danish  hustings.  On  his  entrance  into  the 
hall  of  feasting,  he  was  greeted  with  loud  shouts, 
^^  Gold !  Bishop!  Gold!  or  we  will  make  a  spectacle 
"of  you." 

'^  I    will    give    you    gold,"   the    Saint    calmly   re- 
plied, "  the  gold  of  God's  Wordr 

Catching  the  meaning  of  his  answer,  and  enraged  by 
it,  they  rushed  like  wild  beasts  from  their  seats,  and 
struck  him  down  with  the  backs  of  their  axes.  Others 
hurled  at  him  the  bones  and  heads  of  the  oxen  on 
which  they  had  been  feasting.  More  dead  than  alive, 
S.  Alphege  tried  to  rise  on  his  knees,  only  to  fall 
again.  As  he  was  still  struggling  to  rise  and  address 
them,  a  Dane,  named  Thrum,  whom  the  Saint  had 
baptized  shortly  before,  seeing  his  misery,  and  moved, 
as  it  were,  by  a  sort  of  "Impious  piety,"  ran  up  to 
him,  and  striking  his  axe  into  his  head,  put  an  end  to 
his  sufferings.  Thus  perished  this  noble  Archbishop, 
in  the  59th  year  of  his  age.  A  great  revulsion  of 
feeling  occurred  in  the  minds  of  the  Danes  when  the 
effects  of  their  feasting  had  passed  away.  They  began 
to   regret  what  they  had   done,  and  they  treated  the 


324     The  Closing  Period  of  the  Anglo-Saxon  Era, 

Archbishop's  remains  with  respect.  The  Bishop  of 
Dorchester  (Ednoth),  a  friend  of  S.  Alphege's,  hear- 
ing of  his  death,  ventured  into  the  camp  to  beg  the 
body,  and  it  was  given  up  to  him.  The  Bishop  of 
London  came  also  to  Greenwich.  The  body  was 
conveyed  by  these  prelates  to  London  "  where  the 
"townsmen  received  it  with  all  reverence,  and  buried 
"it  in  S.  Paul's  Minster."  "And  there,"  the  old 
chronicler  continues,  "  GOD  now  manifesteth  the 
"  miraculous  powers  of  the  holy  Martyr."  S. 
Alphege's  body  remained  in  S.  Paul's  till  the 
year  1023.  In  the  course  of  the  eleven  interven- 
ing years  great  political  changes  had  occurred  in 
England.  Ethelred  the  Unready  finished  his 
miserable  life  and  reign,  A.D.  1016.  Edmund 
Ironsides,  who  rallied  the  English  around  him  and 
so  often  defeated  the  Danes,  fell  by  the  hand  of  an 
assassin  the  same  year  ;  and  Canute  obtained  posses- 
sion of  the  whole  of  England.  Then,  when  matters 
seemed  at  their  worst,  a  change  for  the  better  came^ 
Canute,  so  cruel  and  barbarous  in  his  earlier  years, 
was  changed  from  a  wolf  into  a  lamb.  All  traces  of 
barbarism  vanished  fronl  his  character,  and  the 
English  had  reason  to  thank  GOD  for  giving  them 
a  wise,  a  good,  and  capable  King.  He  passed  his 
latter  years  doing  his  best  to  make  amends  for  the 
injustice  and  cruelty  of  his  earlier  days.  Delighting^ 
in  good  works  of  various  kinds,  he  took  an  especial 
pleasure    in    restoring   Churches  and  Abbeys  which 


5.  Alphege.  325 

had  been  ruined  or  injured  by  himself  or  his  father 
(Swein).  And  for  the  same  reason  he  paid  the 
utmost  honour  to  the  memory  of  those  who  had  been 
slain  by  his  countrymen.  When,  therefore,  it  was 
proposed  that  the  body  of  S.  Alphege  should  be 
translated  to  his  own  Cathedral,  he  joined  most 
heartily  in  the  proposal,  and  took  a  personal  share 
in  the  translation,  and,  it  is  said,  assisted  with  his  own 
hands  in  raising  the  body  from  the  tomb.  It  was 
taken  up  on  the  sixth  day  before  the  ides  of  June, 
A.D.  1023,  and  was  found  to  be  incorrupt.  An 
immense  cortege  of  Churchmen  and  nobles,  headed 
by  the  King,  conveyed  it  to  the  Thames,  where  it  was 
placed  in  a  ship,  which  was  steered  by  the  King  him- 
self, and  so  carried  over  the  river  to  Southwark. 
*'  There,"  the  old  chronicler  continues,  "  the  body  of 
""the  holy  Martyr  was  delivered  to  the  Archbishop 
*'  and  his  company,  who,  with  a  worshipful  band  and 
""  winsome  joy,  bore  it  to  Rochester.  Then  on  the 
"  third  day  came  Imma,  the  lady  (Queen  Emma), 
^'  with  her  royal  child,  Hardacnute  ;  and  then  they  all 
*'  with  much  state  and  bliss,  and  songs  of  praise,  bore 
^'  the  holy  Archbishop  into  Canterbury,  and  there 
"  worshipfully  brought  him  into  Christ  Church  (the 
''  Cathedral),  and  there  deposited  his  holy  body  on 
''  the  north  side  of  Christ's  Altar." 


326     The  Closing  Period  of  the  Anglo-Saxon  Era. 


AP05TLE   OF   SWEDEN. 

A.D.  1002. 


Towards  the  close  of  the  Anglo-Saxon  Era  a  fresh 
burst  of  missionary  zeal  occurred  in  our  country  ;  and 
Englishmen  again  left  our  shores  in  great  numbers  to 
carry  the  Faith  to  such  nations  as  were  still  heathen. 
Holland,  indeed,  Belgium  and  Germany  afforded  now 
no  openings  for  missionary  enterprise.  They  had 
become  a  part  of  Christendom,  but  the  Scandinavian 
nations  still  remained  as  barbarous  and  as  heathen  as 
ever.  Thitherward  then  our  English  Missionaries 
began  in  great  numbers  to  turn  their  steps.  The 
story  of  their  labours  has  unfortunately  been  most 
scantily  recorded.  We  are  able  to  give  but  few 
particulars.  So  much,  however,  is  certain,  that  very 
great  success  attended  their  efforts,  so  much  so  that 
we  may  safely  say  that  Denmark,  Sweden,  and 
Norway,  all  three,  owe  their  Christianity,  in  the 
main,  to  English  Missionaries.  Among  the  noble 
adventurers  who  laboured  for  CHRIST  in  these 
countries  few  did  a  more  famous  work  than  S. 
Sigefrid,   who    has    always    been    regarded    as    the 


6".  Sigefrid.  327 

Apostle  of  Sweden.     The   circumstances   which  led 
to  his  Mission  were  as  follows  :  Olave  Scobong,  who 
was  King  of  Sweden  about  the  middle  of  the  tenth 
century,  had  established   friendly  relations  with  the 
King  of  England.     Olave  was  a  heathen,  but  well- 
disposed  to  Christianity,  and   in  letters  which  passed 
betwen  him  and  the   English   King    he  expressed  a 
desire  to  know  something  of  the   Christian  religion, 
and  requested  the  King  to  send  him  a  teacher.     There 
seems  little  doubt  that  this  King   was   Edred,  who 
reigned    946-955.     Edred    hailed    this    request   with 
joy,  as  affording  an  opportunity  for  the  re-introduc- 
tion of  Christianity  into  Sweden,  where  it  had  before 
been  preached  by  S.  Anschar,'  but  had  long  since  been 
forgotten.     He  discussed  the  question  with  his  chief 
men,  and  all  agreed  that  it  was  desirable  that  the 
King's    request   should    be    complied    with,   but   the 
difficulty  was  in  finding  a  Missionary  for  so  hazard- 
ous an  undertaking.     When  no  one  else  volunteered, 
Sigefrid,  at  that  time  Archdeacon  of  York,  declared 
his  willingness  to  accept  the  Mission.     His  offer  was 
gladly  accepted,  for  he  was  known   to  be  a   man  of 
worth  and  piety.     Sigefrid  gathered  together  a  small 
band  of   Missionaries,  among  whom  were  his    three 
nephews,  Unaman,  Sunaman,  and  Wiaman.     When 
all    was    ready   they   set    sail    for    Sweden,    had     a 

I  An  interesting  account  of  this  Missionary,  and  of  his  heroic 
labours  in  Denmark  and  Sweden,  is  given  in  Dr.  Maclear's  Missionary 
History  of  the  Middle  Ages,  p.  234. 


328      The  Closing  Period  of  the  Anglo-Saxon  Era. 

successful  voyage,  and  landed  in  Wexiow  on  the  21st 
June,  A.D.  950.  Sigefrid  erected  a  cross  in  token  of 
the  Faith  he  came  to  teach,  and  began  to  preach 
among  the  people.  The  Goths  inhabited  this  part  of 
the  country.  They  were  divided  into  twelve  clans, 
or  tribes,  and  each  clan  had  its  own  chieftain. 
Sigefrid  invited  these  chiefs  to  pay  him  a  visit. 
They  came,  and  stayed  some  time  with  him,  enquiring 
and  discussing,  and  before  their  visit  came  to  an  end 
they  all  accepted  Christianity  and  were  baptized. 
When  he  dismissed  them  home,  he  bade  them  return 
on  the  tenth  day  for  their  Confirmation.  When  the 
day  arrived,  eleven  only  re-appeared,  and  the 
Missionary  feared  that  the  missing  chief  had 
lapsed  from  the  Faith  ;  but  his  fears  were  ground- 
less, he  had  suddenly  died.  He  was  interred 
with  the  rites  of  Christian  burial,  and,  as  a 
memorial  of  his  Faith,  a  cross  was  erected  over  his 
grave.  The  conversion  of  their  chiefs  had  a  great 
effect,  moving  the  people  to  accept  Christianity,  and 
vast  numbers  of  them  were  baptized.  In  the  mean 
time  tidings  had  reached  the  King  of  the  arrival  of 
the  Missionaries,  and  he  sent  an  invitation  to  Sigefrid 
to  visit  him.  Sigefrid  left  Wexiow  in  charge  of  his 
nephews,  and  made  a  journey  into  the  province  of 
Verendia,  where  the  King  was  staying.  Olave 
received  him  with  great  honour,  kept  him  in  his 
Palace,  listened  heedfully  to  his  teaching,  and  before 
long   became   a   convert,   and    was    baptized    by    S. 


S.  Sigefrid.  329 

Sigefrid.  The  conversion  of  the  King  led  to  that  of  the 
people.  Olave's  family,  his  Court,  and  his  army  were 
baptized  together  with  him.  The  King,  in  memory 
of  this  great  event,  gave  Sigefrid  his  Palace  at 
Husabakynd  to  serve  for  his  residence,  and  built 
a  Church  there,  which  he  most  amply  endowed. 
Sigefrid  stayed  a  long  time  in  Verendia,  preaching, 
and  building  up  the  Church  in  that  province,  and  as 
the  multitude  of  the  believers  increased,  he,  with  the 
King's  sanction,  divided  this  part  of  Sweden  into  two 
Sees,  one  of  which  was  placed  at  Upsall,  the  other  at 
Strengues.  Many  Churches  also  were  built  in  various 
centres  of  the  province,  and  Clergy  ordained  to 
minister  in  them. 

In  the  mean  while,  however,  whilst  he  was  engaged 
in  these  happy  labours  in  Verendia,  a  re-action  in 
favour  of  idolatry  arose  in  Wexiow.  The  heathen 
part  of  the  population,  still  in  the  ascendant,  vexed 
at  the  conv^ersion  of  the  King,  and  the  rapid  progress 
of  Christianity,  rose  in  rebellion.  They  spent  their 
first  fury  on  the  Church  in  Wexiow,  which  they 
wrecked.  Taking  possession  of  the  town,  they 
maltreated  the  Christians,  and  put  to  death  any  of  the 
Missionaries  who  fell  into  their  hands.  Among  these 
were  Sigefrid's  three  nephews,  whom  they  beheaded. 
Their  bodies  they  hid  in  a  dense  wood  of  vast  extent, 
their  heads  they  thrust  into  a  ponderous  stone  coffer, 
which  was  plunged  into  a  lake.  When  they  had 
completed  the  wreck  of  Wexiow,  they  passed  on  in  a 


330     The  Closing  Period  of  the  Anglo-Saxon  Era. 

tumultuous  manner  through  the  province,  perpetrat- 
ing the  same  barbarities  on  the  Christians.  These 
lawless  proceedings  were,  however,  not  of  long 
duration.  The  more  loyal  part  of  the  people  rallied 
round  the  King,  who  defeated  the  rebels  in  battle, 
and  restored  peace  to  the  country. 

Sigefrid,  as  soon  as  it  was  possible,  hastened  back 
to  Wexiow,  where  a  sad  spectacle  awaited  him.  The 
place  was  in  ruins,  the  bodies  of  the  Christians  were 
lying  in  the  streets.  His  first  care  was  to  give  them 
fitting  burial ;  but  the  bodies  of  his  nephews  could 
not  be  found.  Their  heads  at  last  were  discovered. 
These  were  enshrined  in  the  Church  at  Wexiow,  and 
for  many  centuries  regarded  with  veneration. 

The  rebel  chiefs,  by  whose  orders  these  Martyrs 
had  been  slain,  were  condemned  to  capital  punishment; 
but  S.  Sigefrid  saved  their  lives  by  earnest  intercession 
in  their  behalf,  and  the  King  consented  to  commute 
their  sentence  to  the  payment  of  a  vast  sum  of 
money.  This  the  King  would  have  bestowed  on  the 
Saint,  but  he  absolutely  refused  to  accept  it,  notwith- 
standing the  losses  of  his  Mission,  and  the  difficulties 
to  be  met  with  in  the  restoration  of  his  Church. 

S.  Sigefrid  lived  to  a  good  old  age.  He  died, 
A.D.  I002,  and  was  buried  in  the  Church  at  Wexiow, 
where  his  tomb  was  held  in  great  honour.  He  was 
canonized  by  Pope  Hadrian  IV.,  who,  himself  an 
Englishmen,  had  in  early  life  been  a  Missionary,  and 
did  much  for  the  conversion  of  Norway. 


5.  Eschill.  331 


BISHOP    AND     MARTYR. 

Eleventh  Century. 


Eschill  was  related  to  S.  Sigefrid.  His  early  days 
were  given  to  study.  When  S.  Sigefrid  went  out  as 
a  Missionary  to  Sweden,  Eschill  accompanied  him. 
In  Sweden  he  laboured,  with  no  little  success,  for  the 
conversion  of  the  heathen,  and  in  time  was  chosen  to 
be  Bishop  of  Swecia.  Here  he  made  many  converts. 
Some  of  them  in  their  zeal  began  to  cut  down  the 
groves  attached  to  the  idol  temples,  and  dishonoured 
the  temples  themselves.  These  proceedings  caused 
a  ferment  among  the  people.  The  heathen  party 
arose,  expelled  the  King  (Ingon),  who  was  favour- 
able to  Christianity,  and  raised  to  the  throne  a  chief 
noted  for  his  cruelty  and  hatred  of  the  Christians. 
This  was  Swein,  too  well  known  afterwards  in 
England  for  his  cruelty.  He  was  called  in  his  own 
country.  Blot  Swen  Victimarius,  popularly,  Bloody 
Swein.^     In  the  course  of  his  triumphal  march  through 

I  Swein,  son  of  Harold  Bloatand  (or  Blacktooth),  was  an  apostate 
from  the  Faith.  Coming  into  power  at  the  head  of  the  heathen  party, 
he  commenced  a  crusade    against  Christianity,  expelled  the  Clergy, 


332      The  Closmg  Period  of  the  Anglo-Saxon  Era. 

the  country  it  came  to  pass  that  Swein  came  to 
Strengues,  where  he  held  a  great  feast  in  honour  of 
his  idols.  The  Bishop  was  at  this  time  at  Fors,  no 
great  distance  off.  Grieved  over  the  lapse  of  many- 
Christians,  who  in  this  sad  time  had  fallen  away,  and 
reckless  of  all  consequences  that  might  happen  to 
himself,  he  determined  to  go  and  reason  with  the 
idolaters.  Vesting  himself  in  his  episcopal  robes, 
and  accompanied  by  his  Clergy  and  a  few  others,  he 
went  to  Strengues,  entered  the  assembly,  and  stand- 
ing in  their  midst,  boldly  reproved  them  for  leaving 
the  Creator  to  sacrifice  to  devils.  When  he  could 
obtain  no  hearing,  and  his  voice  was  drowned  by  the 
shouts  of  the  idolaters,  he  began,  with  unpraised 
hands,  to  make  earnest  prayer  to  GOD.  It  happened 
at  this  very  moment  that  an  awful  crash  of  thunder 
burst  over  the  place,  and  a  thunderbolt  striking  the 
building,  extinguished  the  fires  in  which  the  sacrificial 
victims  were  being  consumed.  The  idolaters,  so  far 
from  being  impressed  by  this  event,  were  only  the 
more  enraged,  for  they  imagined  that  the  Bishop  had 
caused  this  catastrophe  by  magical  art.  They  im- 
mediately attacked  him — one,  Spabudde,  was  the  first 
to  strike  him  with  a  stone,  another  wounded  his  head 
with  an  axe.  The  blood  poured  freely  down  in 
streams.     In  this  state  they  dragged  him  before  the 

and  re-established  paganism  in  Denmark,  His  atrocities  afterwards  in 
England  exceeded  all  that  had  been  committed  by  his  countrymen. — 
See  Dr.  Maclear's  Christian  Missions  in  the  Middle  Ages. 


S.  Eschill.  333 

King,  and  accused  him  of  having  raised  the  storm  by 
sorcery.  Sentence  of  death  was  passed  on  him.  He 
was  conveyed  to  a  valley  not  far  off,  where  he  was 
stoned  to  death.  The  Christians  obtained  possession 
of  his  body.  They  carried  it  away  with  the  intention 
of  giving  it  burial  in  his  Church  at  Fors.  It  happened, 
however,  that  on  their  way  thither  they  were  over- 
taken by  so  dense  a  fog  that  they  could  proceed  no 
further.  Under  these  circumstances  they  buried  the 
body  on  the  spot.  The  place  is  called  Eschilstone  to 
this  day.  It  is  said  that  a  great  revulsion  of  feeling 
occurred  among  the  people  after  the  Bishop's  death. 
They  regretted  what  they  had  done,  for  they  knew 
him  to  be  a  man  of  GOD.  Spabudde,  who  had  struck  the 
first  blow,  was  the  first  to  suggest  that  a  Church  should 
be  built  in  his  honour  over  his  tomb.  This  was  done. 
Many  of  those  who  had  shared  in  the  idol-feast  helped 
to  build  it.  Not  a  few  were  converted  to  Christianity. 
"  Thus  blessed  Eschill,"  concludes  the  old  writer, 
"  like  Samson  of  old,  did  ^  more  by  his  death  than  in 
"  his  life." 

I  Literally,  "shew  more,"  etc. 


334     The  Closing  Period  of  the  Anglo-Saxon  Era, 


S*  mifrtli  (or  ?MatiUrtU)» 

MARTYR. 

A.D.  1028. 


In  the  early  part  of  this  century  there  were  many 
colonies  of  English  Missionaries  in  Gothia  (Sweden), 
and  Norway,  "who  sowing  the  Christian  Faith,  reaped 
"  a  great  harvest  of  souls."  Some  of  these  English- 
men lost  their  lives  through  their  zeal.  Among 
this  number  was  S.  Ulfrid,  a  Missionary  noted 
for  learning  and  for  the  holiness  of  his  life.  He 
laboured  first  in  Germany.  Thence  he  passed  on  to 
Sweden,  where  he  preached  the  Word  of  GOD  with 
much  boldness  among  the  pagans,  and  great 
numbers  of  them  were  converted  by  him  to 
Christianity.  His  death  is  thus  recorded  by  Adam 
Bremensis.  Entering  a  vast  assemblage  of  pagans, 
gathered  in  honour  of  their  national  god,  Thor  (or 
Tarstans),  he  denounced  their  idolatry.  Seizing  a 
hatchet,  he  cried  aloud,  "  If  he  be  a  god,  let  him  save 
"  himself,"  and  so  saying  struck  a  great  blow  at  the 
idol.  "  His  body  was  stabbed  with  a  thousand 
"  wounds,  his  soul  crowned  with  a  wreath  of 
"  martyrdom."  The  barbarians,  after  much  ill-usage 
of  the  body,  tossed  it  into  a  marsh. 


5.    William.  335 


BISHOP  OF   R05CHILD.I 

A.D.  1067. 


Our  King  Canute  was  a  zealous  promoter  of 
Christianity,  not  only  in  this  country,  but  also  in 
Denmark.  S.  William  was  his  chaplain  or  secretary. 
He  accompanied  him  on  some  occasion  into  Denmark, 
and  was  moved  by  what  he  saw  there  to  resign  his 
office  with  the  King  to  become  a  Missionary  in  that 
country.  A  man  of  great  learning  and  of  many 
virtues,  he  employed  his  talents  with  such  zeal  and 
success  that  he  won  the  esteem  of  the  people,  and 
was  chosen  to  be  Bishop  of  Roschild.  This  city  was 
the  residence  of  the  Kings  of  Denmark.  It  happened, 
in  course  of  time,  that  the  crown  fell  to  Sweno  III. 
(Sweno  Esthrithius) ,  a  nephew  of  our  Canute.  Swein, 
though  nominally  a  Christian,  was  a  Prince  of  un- 
disciplined mind,  one,  who  had  lived  a  careless, 
licentious  life  ;  otherwise,  he  was  a  man  of  generous 
impulses,  who  also  respected  good  men,  and  in  his 
heart  honoured  virtue  and  religion.     Hence  it  came  to 

I  Roschild.     Now  Roskilde  ;  was  formerly  the  capital  of  Denmark. 


336     The  Closing  Period  of  the  Anglo-Saxon  Era, 

pass  that  being  much  in  contact  with  S.  William,  he 
became  very  partial  to  him,  and  listened  willingly  to 
his  suggestions.  The  Bishop  did  his  best  to  induce 
him  to  change  his  life,  and  as  a  first  step  to  make 
an  honourable  matrimonial  alliance.  In  this  he  was 
successful ;  the  King  consented  to  marry,  but,  as  it 
happened,  most  unfortunately,  he  selected  for  his 
Queen  a  lady  nearly  related  to  himself.  This  lady 
was  the  Princess  Gutha,  daughter  of  the  King  of 
Sweden.  This  marriage,  of  course,  could  not  be 
sanctioned,  for  it  was  within  the  forbidden  degrees. 
It  was  denounced  by  all  the  neighbouring  Bishops, 
and  more  especially  by  S.  William,  who  called  upon 
the  King  to  renounce  this  unlawful  wedlock.  The 
King  at  first  refused,  declaring  passionately  "  that 
"  he  would  give  up  his  religion  rather  than  his  wife.'^ 
Eventually,  however,  his  better  feelings  prevailed,, 
and  chiefly  through  S.  William's  influence  he 
listened  to  the  voice  of  reason,  and  sent  the  lady 
back  into  her  own  country.  To  her  honour  it  must 
be  recorded  that  she  bore  S.  William  no  ill-will  on 
account  of  the  part  which  he  had  taken  in  this 
matter,  but,  on  the  contrary,  continued  to  hold  him 
in  the  highest  honour  and  reverence.  Returning  to 
her  own  country,  she  there  clothed  herself  in  widow's 
weeds,  and  refusing  to  marry  again,  passed  the  rest 
of  her  life  in  great  sanctity,  employing  herself  and 
her  maidens,  among  other  good  works,  in  embroidery 
of  vestments    for  the  service   of  the  Church.     One 


5.    Willimn.  337 

costly  chasuble,  on  which  she  had  spent  extra- 
ordinary pains,  and  which  she  had  adorned  with 
wonderful  art,  she  sent  as  a  present  to  S.  William, 
for  the  use  of  the  Cathedral  in  Roschild.  Swein 
also  himself  became  more  attached  than  before  to  the 
Bishop,  and  tried  hard  to  conform  his  life  and  temper 
to  his  Christian  profession.  Nor  were  these  efforts 
without  fruit ;  a  great  change  was  perceptible  in  his 
daily  life,  though,  occasionally,  in  consequence  of  old 
habits,  he  lost  his  self-control,  and  was  hurried  into 
violent  fits  of  passion.  The  following  anecdote  gives 
a  sad  instance  :  The  New  Year  being  at  hand,  the 
King,  according  to  an  old  custom,  invited  his 
nobles  to  a  great  feast  on  the  Eve  of  the  Circum- 
cision. In  the  course  of  the  feast,  whilst  they  were 
over  their  cups,  some  of  the  guests  amused  them- 
selves with  ribald  jokes  at  the  King's  expense,  not 
openly,  but  among  themselves.  This  unseemly  talk 
was  most  unhappily  retailed  to  the  King,  who, 
inflamed  with  wine,  fell  into  a  fury,  and  gave 
orders  to  his  guards  to  put  the  culprits  to  death. 
This  order  was  carried  out  in  the  early  morning 
with  the  utmost  brutality,  and  most  profanely,  for 
the  guards  slew  these  nobles  in  the  Church,  whither 
they  had  gone  for  the  early  Service.  Their  bodies 
were  still  lying  there  when  the  Bishop  entered  it 
to  perform  the  highest  Service  of  the  Church. 
Agitated,  as  he  was,  with  grief  and  horror,  his  pain 
was  still    further  increased    by  the  tidings  that   the 

Y 


33S      TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

King  was  on  his  way  to  the  Cathedral,  to  take  part 
in  the  Service.  He  hastened  to  the  door,  crosier  in 
hand,  and  planting  himself  in  the  entrance,  refused 
admission  to  the  King,  and  exclaiming  that  "he  was 
*'  rather  a  butcher  than  a  King,  bade  him  repent  of 
"his  crime."  The  guard  of  soldiers,  who  accom- 
panied the  King,  unsheathed  their  swords  to  avenge 
this  insult  on  their  master,  on  which  William  put 
forth  his  neck  and  bade  them  strike,  exclaiming, 
"he  would  rather  die  than  see  his  Church  so 
"hideously  profaned."  But  the  King's  passion  had 
subsided,  and  he  had  already  begun  to  regret  his  rash 
act.  Bidding  his  guards  put  up  their  weapons,  he 
returned  to  his  Palace.  Bitterly  bewailing  what  he 
had  done,  and  reckless  of  what  might  be  thought  or 
said,  he  put  off  his  royal  robes  and  clad  himself  in  a 
penitential  garment,  and  so  returned  bare-foot  to  the 
Cathedral.  There  he  prostrated  himself  at  the 
entrance,  humbly  requesting  permission  to  enter. 
The  Bishop  was  at  that  time  in  the  middle  of  the 
Communion  Service,  and  the  choir  was  engaged  in 
singing  the  Gloria  in  Excelsis.  As  soon  as  the 
hymn  was  over,  the  Bishop  stopped  the  Service,  and 
proceeding  to  the  door  of  the  Cathedral,  demanded 
of  the  King  wherefore  he  was  come.  The  King  replied 
that  he  came  as  a  penitent,  to  acknowledge  his  sin  and 
the  justice  of  his  exclusion,  humbly  also  to  ask 
remission  of  the  sentence  laid  upon  him.  William 
on  this,  dissolved  in  tears,  hastened  to  embrace  him 


^.  _l 


e,_cyirui-*^ 


Page  338. 


5.   WILLIAM    FORBIDS    ENTRANCE    OF    THE    KING    INTO 
ROSCHILD    CATHEDRAL. 


S.    William.  339 

put  off  his  penitential  robes  with  his  own  hands,  and 
amid  the  joyful  approbation  of  the  congregation  led  him 
to  the  Altar.  There  the  King,  by  his  own  expressed 
desire,  declared  publicly  in  the  Church  that  he  be- 
wailed what  he  had  done,  and  the  scandal  he  had 
caused  to  religion,  and  also  his  intention  to  make 
such  amends  as  lay  in  his  power. 

This  affair,  so  far  from  causing  any  breach  of  friend- 
ship between  the  King  and  the  Bishop,  led  to  an 
increase  of  intimacy.  The  King  regarded  William  as 
his  best  friend,  the  two  were  united  in  the  closest  bonds 
of  affection.  It  was  the  Bishop's  constant  prayer  to 
God  that  he  might  not  outlive  his  royal  friend.  An 
old  writer,  who  lived  in  those  parts,  tells  us  that  this 
prayer  was  to  all  intents  and  purposes  granted.  The 
story  is  as  follows  :  The  King,  who  came  to  a  good 
old  age,  died  away  from  home  at  Soderup,  in  Jud- 
kirk.  Before  he  died  he  bound  his  servants  by  a 
solemn  oath  not  to  bury  him  there,  but  at  Roschild. 
When,  therefore,  he  was  dead,  preparations  were 
made  for  conveying  the  body  into  Zealand,  and 
notice  was  sent  to  the  Bishop  of  the  King's  death, 
and  also  of  the  day  when  the  body  might  be  expected 
in  Roschild.  William,  thus  apprised  of  the  death  of 
his  beloved  King,  made  immediate  preparations  for 
the  funeral,  and  in  doing  so  gave  orders  that  two 
graves  should  be  dug  ;  he  then  hastened  off  on  horse- 
back to  meet  the  funeral  cortege.  On  the  way,  as  he 
passed    through    a   wood,  he   noticed    two   pines   of 


340      The  Closing  Period  of  the  Anglo-Saxon  Era. 

singular  beauty,  in  close  contiguity  to  each  other. 
Stopping  for  a  moment,  he  gave  directions  that  they 
should  be  cut  down,  and  that  two  coffins  should  be 
made  of  their  wood.  When  at  last  he  met  the 
funeral,  he  alighted  from  his  horse,  and  prostrating 
himself  on  the  ground,  remained  there  a  long  time 
engaged  in  prayer  for  the  King  and  himself  As  he 
did  not  rise  his  servants  at  last  became  uneasy,  and 
came  to  raise  him,  but  he  was  dead,  he  had  fallen 
asleep  in  the  LORD  whilst  thus  engaged  in  prayer  for 
the  departed  King.  The  two  were  buried  on  the 
same  day  in  the  sanctuary  of  Roschild  Cathedral,  in 
graves,  side  by  side,  contiguous  to  each  other. 


Canute  III.,  a  natural  son  of  this  King,  eventually 
succeeded  to  the  throne  of  Denmark,  he  is  reckoned 
among  the  Saints.  Among  other  good  works,  he 
magnificently  completed  Roschild  Cathedral,  which 
had  been  commenced  by  S.  William. 


6".  Edward.  341 


S.  €lrtijatU. 

CONFESSOR. 

A.D.  1066. 


S.  Edward  was  born  at  IsHp,  in  Oxfordshire,  he  was 
the  son  of  King  Ethelred  the  Unready.  Ethelred 
had  one  son,  Edmund  Ironsides,  by  Elfleda  the  Fair, 
daughter  of  Earl  Ordmer,  and  by  his  marriage  with 
Emma,  daughter  of  Richard,  Duke  of  Normandy,  he 
had  two  sons,  Edward  and  Alfred,  and  several 
daughters. 

Edward  was  born  in  troublous  times,  about  A.D. 
1004,  when  Sweyn,  with  a  Danish  army,  had  obtained 
a  footing  in  England,  which  he  plundered  as  he 
pleased.  The  feeble  Ethelred  could  make  no  head 
against  him,  and  the  whole  country  was  in  a  state  of 
confusion.  In  their  distress  Edward's  parents  took 
him,  then  a  baby,  to  the  Monastery  in  Ely.  There, 
having  wrapped  him  up  in  a  mantle,  they  placed  him 
upon  the  Altar,  invoking  God's  protection  for  him,  and 
then  left  him  to  the  care  of  the  monks.  So  it  came  to 
pass  that  Edward's  infancy  and  early  childhood  were 
spent  in  a  religious  house.  This  may  account  for  the 
peculiar  turn  of  his  mind  in  after  years.     The  lessons 


342      TJie  Closing  Period  of  tJie  Anglo-Saxon  Era. 

which  he  learned  in  Ely  left  an  indelible  mark  upon 
his  character.  He  was  naturally  of  a  religious  turn 
of  mind,  so  his  stay  in  Ely  was  a  very  happy  one. 
The  monks  used  to  tell  in  after  years  of  the  interest 
which  he  took,  as  a  child,  in  singing  psalms  and 
hymns  with  others  of  his  own  age.  He  retained 
through  life  an  affectionate  regard  for  Ely.  In  the 
meantime  his  mother.  Queen  Emma,  found  a  refuge 
with  her  brother,  Duke  Richard  H.,  in  Normandy; 
and  in  1013,  Edward  and  his  brother,  Alfred,  were 
also  sent  there.  Edward  remained  in  Normandy 
many  years,  in  the  course  of  which  time  great 
changes  occurred  in  England.  First  came  the 
sudden  death  of  the  tyrant  Sweyn,  1016,  and 
shortly  afterwards  the  death  of  the  feeble  Ethelred 
(Edward's  father)  ;  in  the  following  year  that  of  his 
half-brother,  Edmund  Ironsides.  Then  came  the 
rule  of  the  Danish  Kings,  commencing  with  Canute — 
who  married  Oueen  Emma,  Edward's  mother — but 
no  favour,  in  consequence,  was  extended  to  Alfred 
and  Edward,  who  remained  in  exile. 

Canute  died  1035,  and  his  illegitimate  son,  Harold 
Harefoot,  obtained  the  Kingdom.  It  was  in  this 
King's  reign  that  Edward  lost  his  younger  brother, 
Alfred,  who  ventured  into  England  to  visit  his 
mother.  He  was  received,  on  landing,  with  hospital- 
ity and  apparent  kindness  by  Earl  Godwin,  who 
betrayed  him  into  the  hands  of  Harold.  Harold 
slew  the  greater   part  of  his   companions,  and  sent 


S.  Edward.  343 

Alfred  himself  in  chains  to  Ely,  with  orders  that  he 
should  be  blinded.  His  eyes  accordingly  were  put 
out,  and  he  was  then  placed  in  the  Monastery  ;  but 
the  shock  was  too  great,  and  he  died  shortly  after- 
wards. 

Earl  Godwin  always  denied  that  he  was  a  party  to 
Prince  Alfred's  death.  It  may  be  that  he  did  not 
know  what  Harold  would  do  with  his  prisoner,  it  may 
be  that  he  disapproved  of  what  was  done  ;  yet,  in- 
asmuch as  he  betrayed  the  Prince  into  Harold's 
hands,  he  must  in  some  sense  be  regarded  as 
responsible  for  the  event.  The  words  of  the  Anglo- 
Saxon  Chronicle  are  too  explicit  to  admit  of  doubt.^ 
But  to  continue.     Harold's  own  death  occurred  not 


I  ACCOUNT  OF  ALFRED'S  DEATH  GIVEN   IN  THE 
"ANGLO-SAXON  CHRONICLE." 

"  A.D.  1036.  This  year  Alfred,  the  innocent  Etheling,  son  of  King 
"  Ethelred,  came  in  hither,  and  would  go  to  his  mother,  who  sat  at 
"  Winchester  ;  but  that  neither  Godwin,  the  Earl,  nor  the  other  men 
*'  who  had  great  power,  would  allow,  because  the  cry  then  was  greatly 
*'  in  favour  of  Harold,  though  that  was  unjust. 

"  But  Godwin  him  then  let, 

"  And  him  in  bonds  set, 

"And  his  companions  he  dispersed, 

"  And  some  divers  ways  slew, 

"  Some  they  for  money  sold, 

"Some  cruelly  slaughtered,  j 

"  Some  did  they  blind. 

"  Some  did  they  mutilate, 

"  Some  did  they  scalp,  > 

"  Nor  was  a  bloodier  deed 

"  Done  in  this  land 

"  Since  the  Danes  came." 


344     ^/^^  Closing  Period  of  t lie  Anglo-Saxon  Era. 

very  long  after  this  atrocity,  and  his  half-brother, 
Hardicanute,  succeeded  him.  Hardicanute,  it  will  be 
remembered,  was  also  Edward's  half-brother,  and  so 
now  Edward  ventured  into  England,  and  was  staying 
in  his  brother's  Court  when  Hardicanute's  brief  reign 
came  suddenly  to  an  end.  He  was  at  a  banquet 
given  by  one  of  his  Earls,  Osgod  Clapa,  at  Lambeth. 
In  the  midst  of  the  conviviality,  "as  the  King  stood 
"at  his  drink  he  suddenly  fell  to  the  earth  with  a 
"  terrible  convulsion,  and  then  they  who  were  there 
"  nigh  took  hold  of  him,  and  he  after  that  never 
"  spoke  one  word,  and  he  died  on  the  6th  before  the 
"ides  of  June."  ^  This  most  sudden  and  unexpected 
event  brought  the  rule  of  the  Danish  Kings  to  an  end. 
There  was  no  Danish  Prince  with  any  title  or  claim, 
and  there  was  much  discussion  what  was  to  be  done. 
Earl  Godwin  was  at  this  time  the  most  powerful  man 
in  England,  and  he  declared  himself  in  favour  of 
Edward.  The  people  who  had  groaned  so  long  under 
an  alien  rule,  were  rejoiced  to  have  a  King  of  their 
own  nation,  and  welcomed  his  nomination  with 
exceeding  delight.  Only  the  Danes  who  had 
settled  in  England  were  reluctant,  but  unable  to 
propose  a  leader  of  their  own,  they  made  no  opposi- 
tion. And  so  it  came  to  pass  that  one  who  had  been 
all  his  life  a  friendless  exile  found  himself  suddenly 
on  the  throne  of  a  great  nation,  which  was  only 
too  glad  to  welcome  him  as  its  King. 

*  Anglo-Saxon  Chronicle^  A.D.  1042. 


6'.  Edzvard.  345 

This  wonderful  revolution  in  Edward's  fortunes 
occurred  in  the  year  1042,  when  he  was  about  ^Z 
years  old.  He  was  consecrated  at  Winchester  by 
Edsin,  Archbishop  of  Canterbury,  on  April  3rd,  A.D. 
1043,  ^^<^  presently  afterwards  letters  of  congratula- 
tion and  friendly  messages  of  peace  poured  in  from 
the  Continent,  with  royal  presents  from  the  great 
powers  of  Europe.  The  Emperor  of  Germany,  the 
King  of  France,  and  divers  others,  among  whom, 
according  to  some  writers,  was  even  the  King  of 
Denmark.  But  though  Edward  was  thus  enthroned 
he  took  little  part  in  the  government,  for  which,  indeed, 
he  had  no  talent.  The  whole  power  in  the  state  was 
monopolized  by  the  great  Earls  of  the  Kingdom, 
above  all,  b\'  Godwin.  This  famous  Earl  was 
endowed  with  all  those  worldly  qualities  which 
Edward  lacked,  and  was  eminently  qualified  for 
the  position  which  he  assumed,  and,  except  when 
his  own  private  interests  were  concerned,  he  ruled 
the  country  well  and  justly.  So  public  concerns 
did  not  suffer  much  from  the  incapacity  of  the 
King,  who  had  every  unworldly  virtue,  but  was  a 
child  in  matters  of  state.  In  the  meantime  his 
position  gave  him  great  opportunities  for  various 
good  works,  such  as  his  soul  delighted  in,  for  the 
mitigation  of  the  hardships  from  which  his  subjects 
suffered.  Among  these  may  be  mentioned  the 
abolition  of  a  most  burdensome  tax,  called  the 
Dane-gelt.     This    tax,    which    had    been    paid     for 


34^     The  Closmg  Period  of  tJie  Anglo-Saxon  Era. 

thirty-eight  years,  had  originated  in  a  voluntary 
collection  given  by  the  people  to  assist  their  King 
in  his  defence  of  the  country  against  the  Danes ; 
but  in  process  of  time  it  had  become  a  heavy 
annual  tax,  enforced  with  great  rigour.  It  had 
been  collected  as  usual  by  one  of  Edward's  Ministers, 
who,  thinking  to  do  him  a  pleasure,  took  him  into 
the  treasury  in  order  that  he  might  feast  his  eyes  (as 
the  Thane  expected)  with  the  sight  of  the  vast  heaps 
of  treasure  lying  there.  Edward  shuddered,  we  are 
told,  when  he  saw  them,  and  declaring  that  he  would 
not  touch  a  single  jot  of  so  cruel  an  exaction,  gave 
orders  that  the  money  should  be  returned  to  the 
owners,  with  strict  injunctions  that  this  tax  should 
never  be  collected  again. 

Brought  up  in  a  Monastery,  and  imbued  with  its 
religion,  Edward  had  no  wish  for  marriage,  and  would 
gladly  have  remained  without  a  Queen,  but  in  this 
matter  he  was  not  left  altogether  to  his  own  choice. 
Pressure  was  put  upon  him  by  his  nobles,  more 
especially  by  Earl  Godwin.  He  yielded  to  their 
wishes,  and  accepted  as  his  Queen,  Eadgith  (or 
Edith),  the  daughter  of  Earl  Godwin,  and  made  her 
partner  of  his  throne,  but  not  of  his  bed.  By  a 
mutual  covenant  they  lived  together  as  brother 
and  sister.  This  lady,  though  the  daughter  of 
Earl  Godwin,  was  most  virtuous  and  pious, 
beauteous  in  her  form,  and  of  a  most  sweet  and 
amiable    disposition.      She    fell    in    with    Edward's 


6".  Edzvard.  347 

ways,  and  devoted  herself  to  give  him  pleasure. 
Thus  happy  in  the  esteem  of  his  people,  and  free 
from  all  worldly  desires,  the  gentle  King  lived  in  a 
Palace  as  a  citizen  of  another  world.  In  the  midst 
of  all  this  happiness,  however,  Edward  had  to  bear  a 
daily  cross.  Earl  Godwin  sat  at  his  table,  and  was 
associated  with  his  every  day  life,  and  this  was  a  pain 
to  him.  It  was  not  that  he  bore  ill  his  assumption, 
and  almost  monopoly,  of  the  grandeur  of  state  (for 
this  he  had  not  the  slightest  care).  His  distress  was 
that  he  knew  the  Earl  to  have  been  the  cause  of  his 
brother's  death.  In  consequence  of  this,  even  whilst 
he  recognised  that  he  had  helped  to  place  him  on  the 
throne,  he  felt  towards  him  a  very  strong  repugnance, 
yet  had  to  endure,  as  best  he  could,  his  constant 
attendance  on  him.  Moreover  the  Earl  had  many 
sons,  whose  boisterous  and  rude  manners,  even  in  the 
King's  presence,  disturbed  his  serenity.  With  such 
surroundings,  so  distasteful  to  him,  Edward,  un- 
fortunately, fell  back  on  the  society  of  the  friends  he 
had  made  in  France.  His  mother,  it  will  be 
remembered,  was  a  French  Princess,  and  he  himself 
had  lived  so  long  abroad  that  he  seemed  to  his 
subjects  almost  a  Frenchman.  The  refinement  of 
the  French  and  their  courteous  manners  were  more 
congenial  to  his  mind  than  the  semi-barbarous 
manners  of  the  English.  He  loved,  therefore,  to 
have  Norman  visitors  at  his  Court,  and  they  naturally 
flocked  where  they  were  so  well  received.     The  King 


348      TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

gave  them  appointments  about  his  person,  and  filled 
vacant  Sees  and  Abbacies  with  French  ecclesiastics. 
The  consequences  of  this  unwise  proceeding  were 
very  serious.  In  a  short  time  a  jealousy  sprang  up 
among  the  English  against  the  French,  and  the 
country  became  divided  into  two  factions,  the  Court- 
party  and  the  National-party,  regarding  each  other 
with  feelings  of  mutual  animosity.  This  unhappy 
state  of  things  was  further  aggravated  by  the  haughty 
conduct  of  some  of  the  French  Churchmen.  Chief 
among  these  was  Robert  (or  Rodbert)  ^  to  whom 
Edward  was  much  attached.  He  had  made  his 
acquaintance,  and  had  formed  a  friendship  with  him 
during  his  exile  in  Normandy.  This  led  to  his 
inviting  him  into  England,  where,  before  long,  he 
made  him  Bishop  of  London.  This  Robert,  so  the 
English  writers  say,  used  his  great  influence  wilh  the 
King  to  poison  his  mind  still  more  against  Godwin, 
and  to  foment  the  discord  which,  for  a  time,  disturbed 
King  Edward's  reign.  The  circumstances  which  led 
to  an  open  breach  between  the  two  parties  were  as 
follows :  In  the  year  1048  Edsin,  the  Archbishop 
of  Canterbury,  died,  and  Edward,  ignoring  the 
prejudices  of  the  whole  country,  insisted  on  making 
Robert,  Primate  of  all  England.  It  happened  at  this 
time,  when  there  was  a  smouldering  fire  of  disappro- 
bation in  the  country,  and  of  jealousy  against  the 
French,  that  Edward's  brother-in-law,  Eustace,  Count 

*  Robert  had  been  Abbat  of  Jumierges,  in  Normandy. 


6".  Edward.  349 

of  Bologne,  came  into  England  to  pay  him  a  visit. 
This  Earl  on  his  return  home,  with  great  insolence, 
armed  his  retainers  (when  nearing  Dover),  and 
forcibly  quartered  them  on  the  townsmen.  A  quarrel 
arose  in  consequence,  which  ended  in  a  free  fight  in 
the  streets,  and  many  were  killed  on  both  sides.  The 
French  had  the  worst  of  it,  being  fewer  in  number, 
though  well-armed.  Eustace  and  such  of  his  party 
as  escaped  rode  back  to  the  King,  complaining 
bitterly  of  the  treatment  which  they  had  received. 
Edward  ordered  Earl  Godwin  to  proceed  to  Dover^ 
and  to  chastise  those  who  were  guilty.  Godwin, 
under  pretext  of  doing  so,  raised  an  army,  but  as 
soon  as  he  was  at  the  head  of  it,  he  put  himself  into 
open  opposition  to  the  King,  and  demanded  the 
expulsion  of  Earl  Eustace  from  the  Kingdom. 
Fortunately  for  Edward  there  were  in  the  King-dom 
two  powerful  Earls  independent  of  either  faction — 
Siward,  Earl  of  Northumbria,  and  Leofric,  the 
famous  Earl  of  Mercia,  the  noblest  men  of  their  day. 
These  Earls,  as  loyal  subjects  of  their  King,  came 
with  an  army  to  his  assistance  at  Gloucester. 
Thither  also  came  Earl  Godwin  with  his  forces, 
and  for  some  days  the  two  armies  faced  each  other. 
But  Godwin's  men,  though  hot  against  the  French, 
were  slow  to  fight  against  their  King.  They  began 
to  desert  and  slip  away  in  increasing  numbers. 
Before  long  the  Earl  found  himself  without  an  army. 
Afraid  to  trust  to  the  King's  mercy,  he  fled  out  of  the 


350      TJie  Closing  Period  of  the  Anglo-Saxon  Era, 

country,  escaping  with  two  of  his  sons  into  Flanders. 
In  the  meantime  Harold  and  Leofwin  found  a  refuge 
in  Ireland. 

The  Queen  shared  the  disgrace  of  her  family. 
She  was  sent  to  the  Nunnery  at  Wherwell  (where 
she  had  been  educated),  to  live  in  seclusion  under  the 
Abbess,  who  was  King  Edward's  sister. 

And  now  for  a  time  the  French  faction  governed 
England,  and  William  of  Normandy  paid  Edward 
a  visit.  "  Landing  with  a  gallant  train  of  knights,  he 
"  had  a  kind  reception,  visited  several  of  the  royal 
"  villas,  and  was  dismissed  with  magnificent  presents." 
Whether  William  at  this  time  entertained  any  hope 
of  gaining  England  for  himself  may  be  a  question, 
but  it  is  certain  that  Edward  had  no  thoughts  of  him 
as  his  heir.  The  desire  of  his  heart  was  that  his 
nephew  Edward,  Edmund  Ironside's  son,  should 
succeed  to  the  throne.  Accordingly,  this  Edward, 
at  the  first  fitting  opportunity,  was  invited  into 
England.  His  arrival  was  hailed  with  joy  by  the 
whole  nation,  and  he  was  accepted  as  the  Etheling, 
or  future  King.  Unfortunately  he  died  soon  after  his 
arrival.  His  death  cost  England  dear,  for  it  left  her 
at  the  mercy  of  every  adventurer.  But  to  return. 
The  domination  of  the  French  faction  in  England 
was  most  unpopular,  and  could  not  last  long.  Earl 
Godwin,  well  aware  that  the  sympathies  of  the 
common  people  were  with  himself,  returned  in  1052 
without   leave,   and   was   welcomed    by  the   men    of 


S.  Edward.  351 

Kent.  Harold  presently  joined  him  from  Ireland. 
Passing  up  the  Thames  with  constantly  increasing 
numbers,  they  reached  London  at  the  head  of  a  vast 
armament.  Edward's  forces  were  also  there,  and  a 
battle  seemed  imminent.  At  the  last  moment  it  was 
averted  by  the  interposition  of  Bishoj^  Stigand,  by 
whose  mediation  a  reconciliation  was  effected  between 
the  King  and  Earl  Godwin.  Godwin  and  his  sons 
were  restored  to  their  honours,  and  the  most 
obnoxious  of  the  Frenchmen  were  banished.^ 

It  does  not  appear  that  Earl  Godwin  abused  the 
power  which  he  now  obtained.  On  the  contrary,  his 
conduct  was  marked  by  moderation.  He  was,  how- 
ever, shortly  after  this  removed  from  this  earthly 
scene.  His  death  occurred  at  Winchester  during 
Eastertide.  He  was  dining  with  the  King,  on  the 
occasion  of  the  festival,  when  he  was  suddenly 
seized  with  an  illness,  of  which  he  died  before  the 
week  was  over.  Earl  Godwin  was  a  self-made  man. 
A  most  able  ruler  of  men  and  statesman,  but 
ambitious  and  worldly-minded,  he  was  wholly  un- 
scrupulous in  the  building  up  of  his  own  estate. 
There  is  no  need  to  believe  a  hundredth  part  of  the 

I  The  following  passage  in  the  Anglo-Saxon  Chronicle  shews  the 
state  of  feeling  in  England  : — "  And  then  they  outlawed  all  the  French- 
"  men,  who  before  had  instituted  unjust  laws  and  counselled  ill 
"counsel  in  the  land  (except  so  many  as  they  agreed  on  who  were 
"  true  to  him  and  to  all  people),  and  Bishop  Robert,  and  Bishop  Ulf, 
"  with  difficulty,  escaped  with  the  Frenchmen  who  came  with  them, 
*'  and  thus  got  over  sea." — A.  S.  C,  A.D.  1052. 


352      TJie  Closing  Period  of  the  A  nglo-  Saxon  Era. 

charges  laid  against  him  by  the  Norman  writers,  but 
the  witness  of  his  own  countrymen  may  be  depended 
on.  From  these  we  learn  that  there  was  much  wrest- 
ing of  the  law  by  him  in  his  own  favour.  "  He  did  too 
''  little  penance,"  writes  the  Anglo-Saxon  Chronicler, 
"  for  the  property  of  GOD,  which  he  held,  belonging 
"to  many  holy  places  ;"  and  Mabnesbury,  comment- 
ing on  the  iniquity  of  the  judges  which  disgraced  the 
Law  Courts  at  this  period,  attributes  it  "  to 
"the  insolence  of  Earl  Godwin  and  his  sons." 
Among  many  Abbeys  ruined  in  this  way  were 
Berkley  Abbey,  in  Gloucestershire,  and  Stayning,  in 
Sussex.  "Suppressed,"  Bishop  Tanner  writes,  "by 
"the  villainy  of  Earl  Godwin."  The  tenor  of 
Edward's  life  was  thenceforth  more  calm  and  peace- 
able, and  the  remainder  of  his  reign  was  spent  in 
great  tranquillity.  Godwin's  dignities,  indeed,  were 
mostly  given  to  his  sons,  Harold  and  Tostig,  but  there 
was  no  antagonism  between  these  Earls  and  the 
King.  On  the  contrary,  Edward  became  partial  to 
them,  and  liked  to  have  them  about  him.  Their 
turbulent  brother,  Sweyn,  the  most  profane  of  the 
family,  never  returned  to  England.  Repenting  of  his 
crimes,  he  went  on  a  pilgrimage  to  Jerusalem,'  and 
died  on  his  return  homewards,  at  Constantinople, 
Edward  now  believed  that  he  had  found  an  op- 
portunity for  fulfilling  a  vow  which  he  had  made  in 

I  Swein    is    said     to    have    walked    bare-foot    from    Flanders    to 
Palestine. 


5.  Edward.  353 

Normandy.  There,  in  his  exile,  a  helpless  fugitive, 
hopeless  of  human  aid  and  succour,  he  had  bound 
himself  by  a  solemn  vow,  that  if  GOD  would  restore 
him  to  the  Kingdom  of  his  fathers,  he  would  dedicate 
himself  to  His  service,  and  make  a  solemn  pilgrimage 
to  Rome.  Remembering  this  vow,  and  the  country 
being  now  in  perfect  peace,  he  began  to  make  prep- 
arations for  his  journey.  It  was  necessary,  however, 
that  he  should  obtain  the  consent  of  his  Witan.  He 
assembled  his  nobles  accordingly,  but  found  them 
unanimous  in  opposition  to  his  leaving  England. 
Edward,  in  this  difficulty,  wrote  to  imform  the  Pope 
of  his  vow,  and  of  the  hindrances  which  he  met  in 
fulfilling  it.  The  Pope,  considering  the  difficulties  of 
the  case,  absolved  Edward  from  his  vow  on  these 
conditions — First,  that  he  should  give  to  the  poor  the 
treasures  which  he  had  provided  for  the  expenses  of 
his  journey,  and,  secondly,  that  he  should  build  an 
Abbey  (or  restore  an  old  one)  in  honour  of  S.  Peter, 
which  he  should  also  amply  endow  for  the  mainten- 
ance of  its  Community.  Edward  faithfully  fulfilled 
the  conditions  thus  enjoined,  and  the  main  result  was 
the  building  of  Westminster  Abbey,  which  became  at 
once,  and  has  since  remained  through  so  many 
centuries,  one  of  our  grandest  national  foundations. 
This  most  famous  Abbey  was  built  on,  or  contiguous 
to,  the  site  of  a  small  ancient  Monastery  believed  to 
have  been  founded  by  King  Ethelbert  when  Chris- 
tianity was   first   introduced   into   England.     It   was 


354      The  Closing  Period  of  the  Anglo- Saxoji  Era. 

dedicated  to  S.  Peter,  and,  if  a  curious  old  tradition 
current  among  the  people  might  be  believed,  that 
Apostle  had  himself  performed  the  ceremony  of 
its  consecration.  (See  Appendix.)  Edward  took 
the  greatest  interest  in  the  building  of  his  new 
Abbey,  and  spared  no  expense.  Skilled  work- 
men were  brought  from  the  Continent.  It  was 
a  grand  building,  with  an  apsidal  termination.  In 
the  centre  was  a  great  tower,  and  it  was  flanked 
with  two  more  towers  at  its  west  end.  It  was 
built  in  the  Norman  style,  anticipating  that  mas- 
sive style  of  architecture  which  became  so  common 
in  this  country  after  his  death.  The  building 
went  rapidly  on  during  the  year  1065,  and  it 
seemed  a  certainty  that  it  would  be  ready  for 
consecration  at  the  end  of  the  year.  All  this 
gave  Edward  the  greatest  happiness,  but,  un- 
fortunately, in  the  autumn  of  that  year  troubles 
occurred  in  the  North  of  England,  which  greatly 
disturbed  him.  These  were  connected  with  Tostig, 
now  Earl  of  Northumbria,  who  had  made  himself 
intensely  hated  by  his  rapacity,  and  the  severity  of 
his  rule.  The  Earl  was  away  at  the  time  (and 
indeed  was  in  Edward's  Court),  when  his  people  rose 
in  rebellion.  They  slew  his  retainers,  plundered  his 
Palace  and  the  houses  of  his  friends,  and  came  south- 
wards in  a  tumultuous  body,  slaying  and  plundering 
as  they  went.  They  penetrated  even  to  Northamp- 
ton. 


6".  Edward.  355 

There  the  King  sent  Harold,  who  was  universally 
popular,  to  satisfy  their  just  grievances,  and  to  pre- 
vail upon  them  to  return  home   quietly.     But   they 
would  not  be  pacified  on  any  other  terms  than  the 
expulsion    of   Tostig    from    the    Kingdom.      Harold, 
either  because    he  could    not,  or  (as  some   thought) 
would  not  (for  there  was  not  much  love  between  the 
two    brothers),    failed    to    pacify    them.     Eventually 
the  King,  though    sorely  against    his  will,  was  con- 
strained   to    banish    Tostig    from    the    Kingdom,   on 
which    the  rioters  returned   quietly  home.     But    the 
harass,  the  solicitude,  the  vexation  told    heavily  on 
the  King's  health,  which  was  already  failing,  and  no 
doubt  shortened  his  days.      However,  he  lived  long 
enough    to   see    the    new    Minster    completed.     As 
Christmas  approached,   invitations    on   a   wide   scale 
were    sent    throughout    the    country,    to    his     Earls, 
Thanes,  and  other  chief  men,  and  grand  preparations 
were     made     for     their     reception,     and     for     the 
festivities    customary   on   such    occasions.     Edward, 
who  usually  resided  at    Islip,  came  to  town  before 
Christmas  to  take  part  in  the  joyful  solemnities,  which 
were  fixed  for  "  Childermass  "  (December  28th).     But 
it  was  not  so  to  be.     He  was  feeble  enough  when  he 
arrived  in  town,  and  on  the  eve  of  Christmas-day  was 
seized  with  a  fever,  which  prostrated  his  strength  and 
obliged    him    to    keep   his    bed.     There    becoming 
rapidly  worse,  he   fell   into   a   swoon,   or   trance,  in 
which   he  lay  like  one  dead  for  two  days.     At  the 


356     TJie  Closing  Period  of  the  A  nglo-  Saxon  Era, 

end  of  that  time  he  revived,  and  recovering  the  use 
of  his  speech,  recounted  to  all  present  a  remarkable 
dream,  or  vision,  which  he  had  seen  in  the  course  of 
his  trance.  (See  Appendix.)  This  done,  he  com- 
forted his  sorrowing  Queen  with  tender  words  of 
affection,  and  charged  Harold  with  the  care  of  her, 
and  also  with  the  regency  of  the  Kingdom. 
Then  all  worldly  matters  having  been  arranged  he 
received  the  Holy  Eucharist,  and  commending  him- 
self to  the  prayers  of  all  present,  passed  peacefully 
away  on  the  eve  of  twelfth  day,  1066. 

Such  was  the  end  of  the  last  of  our  Anglo-Saxon 
Kings.  His  biographer  tells  us  that  the  look  of  his 
body  after  death  seemed  to  tell  of  its  future  resur- 
rection, so  great  was  its  comeliness.  The  com- 
plexion of  the  face  was  a  rosy  hue,  whilst  the  beard 
was  as  white  as  any  lily.  The  body  had  the  appear- 
ance of  one  asleep,  not  of  one  dead.  He  was  buried 
on  the  following  day  (January  6),  in  his  new  Abbey 
of  Westminster,  in  accordance  with  his  own  com- 
mands. 

S.  Edward,  though  possessed  of  none  of  those 
qualities  which  challenge  the  admiration  of  the 
world,  and  who  was  only  conspicuous  for  his  piety» 
was  wonderfully  appreciated  by  his  people,  who  loved 
him  whilst  living,  and  bitterly  mourned  his  death. 
An  old  writer,  Malniesbitry,  thus  aptly  describes  his 
character  :  "  From  the  simplicity  of  his  manners  he 
"  was  little  calculated  to  govern,  but  devoted   to  Goi), 


^^^w 


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El. 


S.  Edward.  357 

"and  in  consequence  directed  by  Him  .  .  .  for  while 
*'he  continued  to  reign,  there  was  no  foreign  war,  all 
"  was  calm  and  peaceable  .  .  .,  which  is  the  more  an 
"object  of  wonder,  because  he  conducted  himself  so 
*'  mildly  that  he  would  not  even  utter  a  word  of  re- 
"  proach  to  the  meanest  person,  for  he  knew  not  how 
"to  be  angry.  In  the  exaction  of  taxes  he  was  spar- 
"  ing,  in  eating  and  drinking  free  from  the  voluptuous- 
"  ness  which  his  state  allowed.  On  the  more  solemn 
"  festivals,  though  dressed  in  robes  interwoven  with 
"gold,  which  the  Queen  had  most  splendidly  em- 
"  broidered,  yet  still  he  had  such  forbearance  as  to  be 
"  sufficiently  majestic  without  being  haughty.  .  .  . 
"  There  was  one  earthly  enjoyment  in  which  he 
"  chiefly  delighted,  which  was  hunting  with  fleet 
"hounds,  whose  opening  in  the  woods  he  used  with 
"  pleasure  to  encourage,  and  again  with  pouncing  of 
"birds  whose  nature  is  to  prey  on  their  kindred 
"species.  In  these  exercises,  after  hearing  Divine 
"  Service  in  the  morning,  he  employed  himself  whole 
"days.  In  other  respects  he  was  a  man  by  choice 
"  devoted  to  GOD,  and  lived  the  life  of  an  angel  in  the 
"  administration  of  his  Kingdom.  To  the  poor,  and 
"to  strangers,  more  especially  foreigners,  and  men  of 
"  religious  Orders,  he  was  kind  in  invitations,  munifi- 
"cent  in  his  presents,  constantly  exciting  the  monks 
"of  his  own  country  to  imitate  their  holiness.  He 
"was  of  becoming  stature,  his  beard  and  hair  milk- 
"  white,  his    countenance   florid,  fair  throughout   his 


358      The  Closing  Period  of  the  Anglo-Saxon  Era, 

"whole    person,   and    his    form    of    admirable    pro- 
"  portion." 


APPENDIX. 


Many  interesting  stories  and  legends,  connected  with  S.  Edward 
and  his  reign,  have  come  down  to  us.  Though  not  strictly  historical, 
they  throw  great  light  on  Edward's  character,  and  upon  the  times  in 
which  he  lived. 

We  give  a  few  of  the  most  interesting. 

I.      Queen  Emma  and  the  ploughshares. 

The  judgment  by  Ordeal,  so  common  in  the  Middle  Ages,  was 
regarded  as  an  appeal  to  Goi),  and  so  was  called  "  The  Great  Judg- 
*'ment,"  or  "The  Divine  Tribunal."  It  was  exercised  in  various 
ways.     The  most  common  were  : 

(1)  By  touching  or  holding  hot  iron. 

(2)  By  plunging  the  arm  into  boiling  water,  or  by  walking  barefoot 
unhurt  over  red-hot  ploughshares. 

(3)  Or  again  by  cold  water.  If  the  suspected  person,  when  thrown 
into  the  water,  did  not  sink,  he  was  held  to  be  guilty.  *'  The  water 
"  had  rejected  him." 

(4)  By  partaking  of  the  Holy  Eucharist,  or  of  a  small  piece  of  barley- 
bread  or  cheese  which  was  called  "  The  Corsned."  This  is  the  ordeal 
to  which  Earl  Godwin  is  said  to  have  submitted. 

(5)  The  Normans  introduced  another  form  of  ordeal.  This  was  by 
mortal  combat  between  the  accused  and  the  accuser.  This  outlasted 
the  others. 

The  following  account  of  Queen  Emma's  trial  by  ordeal  of  the  plough- 
shares is  taken  from  Harpsfield.  There  is  no  cotemporary  mention  of 
it,  so  that  it  cannot  be  regarded  as  certain.  It  seems,  however, 
not  improbable,  for  it  is  in  full  accordance  with  the  spirit  of  the  age  and 
also  with  the  general  tenor  of  the  history.  In  any  case  it  will  give  a 
good  idea  how  these  trials  were  conducted.  It  is  only  necessary  further 
to  add  that  Queen  Emma,  the  King's  mother,  lived  at  this  time  at 
Winchester,  and  that  a  scandal  had  been  raised  against  her  by  her 
enemies,  in  connection  with  Ailwin,  the  Bishop  of  that  See.  "Many 
"and  grievous  crimes,"   writes    Harpsfield,    "had   been  laid   to  the 


6".  Edward.  359 

"  charge  of  Queen  Eiiima,  which  her  enemies  reported  and  exaggerated 

*'  to  the  King.     Chief  among  her  enemies  was  the  Norman  Bishop  of 

"  London,  Robert,  who  was  in  the  King's  confidence,  and  who  at  this 

•'  time  by  reason  of  the  illness  of  the  Archbishop,  administered  the 

*'  See  of  Canterbury  as  his  Vicar.     This  Robert,  by  his  daily  invectives 

"so  worked  upon  the  innocent  simplicity  of  the  King,  that  at  last  he 

"consented  that  his  mother  should  be  put  upon  her  trial,  which  trial 

"  was  to  be  conducted  by  Robert  and  the  other  Bishops.     Hereupon 

"  Robert  summoned  a  council  at  Winchester  to  make  arrangements  for 

"it.     The  Queen  in  the  meantime  was  confined  in  Wherwell  Abbey, 

"and  Bishop  Ailwin  was  imprisoned  in  Winchester.     The  possessions 

"of  both  were  taken  from  them.     As  for  the  Queen,  she  constantly 

"  protested  her  innocence,  and  declared  herself  willing  to  submit  to  any 

"trial  in  proof  of  it.     All  the  Bishops  were  satisfied,  except  Robert ; 

"but  he,   becoming  more  inflamed   than   ever,   heaped  charge  upon 

"charge  against  her.     However,  finally,  he  added,  '  If  with  bare  feet 

"' she  shall  pass  unharmed  over  nine  burning  ploughshares  (four  for 

"  '  her  own  guilt,  and   five  for  her  complicity  with  Bishop  Ailwin), 

"  '  then,  but  not  till  then,  will  I  believe  her  innocent.'     Upon  this  the 

"  Bishops,  though  sore  against'their  will,  consented  that  she  should  be 

"  subjected  to  this  trial.     When  the  King  had  fixed  the  day,  crowds  of 

"people  of  both  sexes,  and  all  ages  (anxious   to  see  the  spectacle), 

"  flowed  from  all  parts  into  Winchester  in  such  numbers  that  the  city 

"could  not  contain  them.     The  Queen  had  been  brought  over-night 

"  to  Winchester.     On  her  arrival  she  was  taken  to  the  Church  of  S. 

"  Swithun   (the   Cathedral),   where   she  spent   long    time   in    fasting, 

"  watching,  and    prayer.     On  the  following  morning  (the  usual  pre- 

"  paratory  ceremonies    having   been    fulfilled),   she  was   led   by   two 

"  Bishops,  one  on  each  side,  who  wept  as  they  brought  her  in.     Thus, 

"with  feet  and  legs  bare  to  the  knee,  she  was  conducted  to  the  part 

"  of  the  Church  where   the   burning   ploughshares   were    laid.     The 

"people,  when  they  saw  her,  filled    the  Church  with   their  mournful 

"  cries  to  God  and  to  S.  Swithun  to  help  her.     When  all  was  ready, 

"  the  Queen,  with  eyes   raised  to  heaven,   committing  her  cause  to 

"God,  proceeded  on  her  course,  and  passed  safely  over  the  plough- 

"  shares.     When  this  was  accomplished,  and  the  Bishops  were  about  to 

"leave  the  Church,  she  said  to  them,  '  When  shall  we  come   to  the 

"  'ploughshares?'     The  Bishops,  dissolved  in  tears  of  joy,  informed 

"  her  that  she  had  already  passed  over  them.   On  which  looking  back  she 

"discovered  that  she  had  fulfilled  her  purgation,  and  returned  humble 

"  thanks  to  GoD  and  to  S.  Swithun.     As  for  the  people  they  testified 


360     The  Closing  Period  of  the  Anglo-Saxon  Era. 

"  their  joy  by  their  shouts  and  exclamations.  Forthwith,  bare-footed 
"  as  she  was,  she  was  conducted  to  the  King,  her  son,  that  he  might 
"  know  the  manifest  proofs  of  her  innocence.  When  the  King  beheld 
"her  in  such  a  plight,  he  was  much  distressed,  and  with  many  sighs 
"  and  tears,  begged  her  pardon.  He  also  restored  to  her  and  to  the 
"  Bishop  all  their  possessions.  Nay,  so  ashamed  was  he  of  his  former 
' '  suspicions,  that  he  insisted  on  receiving  the  discipline  on  his  naked 
"  back  at  their  hands.  Furthermore,  out  of  penance,  he  bestowed  on 
"  the  Church  of  Winchester  the  Isle  of  Portland  with  other  possessions. 
"The  Queen  also,  and  Bishop  Ailwin,  gave  each  of  them  nine  manors 
"  to  the  Church  of  Winchester,  according  to  the  number  of  ploughshares 
"  which  the  Queen  had  passed  over." 

2.  The  Lady  Eadgith,  otherwise,  Edith,  Editha,  Egitha,  Edward's 
Qtieen. 

Historians  vie  with  each  other  in  singing  her  praises,  and  in  telling 
her  varied  accomplishments. 

The  following  passage  is  from  Ingulph,  who  gives  his  personal 
experience  thus:  "To  him  (Edward),  was  given  in  marriage  the 
"daughter  of  Earl  Godwin,  Egitha  byname,  a  young  lady  of  most 
"remarkable  beauty,  extremely  well-versed  in  literature,  a  maiden  of 
"  exemplary  purity  of  life  and  manners,  and  of  most  holy  humility  ; 
"while  in  no  degree  did  she  partake  of  the  barbarous  disposition  of 
"  her  father  and  brothers,  but  w^as  meek  and  modest,  trustworthy  and 
"honourable,  and  an  enemy  to  no  one.  It  was  for  this  reason  that  the 
"  following  verse  was  composed  in  reference  to  her  :  i  Sicttt  Spina 
"  Rosam  gentiii  Godwijttis  Egitha?n.  Frequently  have  I  seen  her  when 
"  in  my  boyhood  I  used  to  go  to  visit  my  father,  who  was  employed 
"about  the  Court,  and  often,  when  I  met  her  as  I  was  coming  from 
"  school,  did  she  question  me  about  my  studies  and  my  verses,  and 
"  most  readily  passing  from  the  solidities  of  grammar  to  the  brighter 
"studies  of  logic,  in  which  she  was  particularly  skilful,  she  would 
"  catch  me  with  the  subtle  threads  of  her  arguments.  She  would 
"  always  present  me  with  three  or  four  pieces  of  money,  which  were 
"  counted  out  to  me  by  her  handmaiden,  and  then  send  me  to  the 
"  royal  larder  to  refresh  myself." — Ingiilph^s  Chronicle^  p.  125. 

3.     Earl  Godwin's  death. 

One  of  the  most  popular  "  beliefs"  in  the  time  of  the  Norman  sway 
was  that  Earl   Godwin  met  his  death  by  being  choked  by  a  piece  of 

I  As  the  rose  comes  of  a  briar  so  Egitha  of  Godwin. 


(C 

((  ( 
((  ( 
((  ( 

(( 

(< 


^S.  Edward.  361 

bread  which  he  took  at  the  King's  table,  after  solemnly  averring  his 
innocence  of  the  death  of  Prince  Alfred. 

It  is  thus  told  by  Henry  of  Htinthigdon,  "  In  the  twelfth  year  of 

**  Edward's  reign,  when  the  King  was  at  Winchester,  where  he  often 

*'  resided,  and  was  sitting  at  table  with  his  father-in-law,  Godwin  (who 

had  conspired  against  him),  by  his  side,  the  Earl  said  to  him,  'Sir 

King,  I  have  been  often  accused  of  harbouring  traitorous  designs 

against  you,   but,  as  GOD  in  heaven   is  just  and   true,   may  this 

morsel  of  bread  choke  me,  if  in  thought  I  have  ever  been  false  to 

you.'     But  God,  Who  is  just   and  true,   heard  the  words  of  the 

traitor,  for  the  bread  stuck  in  his  throat  and  choked  him,  so  that 

death  presently  followed,  the  foretaste  of  death  which  is  eternal." — 

H.  Huntingdon,  p.  204. 

William  of  Malmesbury  tells  the  same  story,  but  with  greater 
prudence  warns  his  readers  that  he  does  not  vouch  for  the  truth  of  it. 
As  time  went  on  the  story  became  amplified  with  further  details. 
The  following  is  taken  from  a  translation  of  a  French  MS.  rendered  into 
English  by  H.  R.  Luard,  and  published  in  his  Lives  of  King  Edwa?d, 
Confessor  :  "  One  day  at  Eastertide  the  King  sat  at  dinner  on  a  dais 
"with  his  Counts  and  Barons,  among  whom  was  Earl  Godwin.  It 
happened  that  an  attendant,  who  was  serving  the  wine,  slipped  as 
he  mounted  the  dais,  and  would  certainly  have  fallen  to  the  ground 
"had  he  not  adroitly  stayed  with  his  other  foot  the  one  that  was 
"slipping.  Earl  Godwin,  noticing  this,  said  to  the  King,  'So  one 
"'brother  helps  another  in  the  hour  of  peril.'  'Yes,'  replied  the 
"  King,  'and  so  might  my  brother  have  helped  me,  if  you,  Earl,  had 
"  '  permitted  him.'  The  Earl  was  cut  to  the  heart  by  this  reproach, 
"and  changing  colour  as  one  conscious  of  guilt,  replied,  'Ah,  King, 
"  '  you  grieve  me  sorely  in  thus  charging  me  with  the  death  of  your 
brother,  Alfred,  of  which  I  am  innocent,  and  may  I  be  choked  with 
"  '  this  morsel  of  bread,  which  I  here  take,  if  I  am  guilty  of  it.'  The 
"King  replied,  'So  be  it.  I  here  give  my  blessing  to  this  bread.'" 
The  Earl  then  attempted  to  swallow  it,  but  it  stuck  like  a  stick  in 
his  throat ;  his  eyes  seemed  to  be  starting  out  of  his  head  ;  his  com- 
plexion turned  black,  and  then  pale,  and  he  fell  down  dead  on  the 
"floor." 

It  is  interestirg  to  compare  this  story  with  the  historical  account 
given  at  the  time  of  the  occurrence  in  the  Anglo-Saxon  Chronicle,  in 
which  it  is  thrice  recorded.  The  following  gives  most  particulars  : 
A.D.  1053.  "  In  this  year  was  the  King  at  Winchester  at  Easter,  and 
"Godwin,  the  Earl,  with  him,  and  Harold,  the  Earl,  his  son,  and 


(C 

(t 
(( 


362      The  Closing  Period  of  the  Anglo-Saxon  Era. 

"Tostig.  Then  on  the  second  day  of  Easter  sat  he  with  the  King  at 
"  the  feast.  Then  suddenly  sank  he  down  by  the  footstool,  deprived 
"  of  speech,  and  of  all  his  power,  and  he  was  then  carried  into  the 
"  King's  chamber,  and  they  thought  it  would  pass  over,  but  he  con- 
"  tinued  thus  speechless  and  powerless  until  the  Thursday,  and  then 
*'  resigned  his  life,  and  he  lies  there  within  the  old  Minster." 

In  another  account  it  says  expressly,  *'  that  he  fell  ill  as  he  sat  with 
"  the  King  at  Winchester." 

4.     The  King's  disregard  of  money. 

The  remission  of  the  Dane-gelt  is  thus  told  by  Ingulph. 

"  The  most  pious  King  Edward,  moved  with  pity  for  the  poor,  re- 
"  mitted  for  ever  to  all  England  a  most  grievous  tribute,  known  by  the 
"name  of  Dane-gelt.  Some  say  that  this  most  holy  King  on  one 
"occasion,  when  his  chamberlains  had  brought  this  Dane-gelt  after  its 
"collection  into  his  chamber,  and  had  brought  him  to  see  such  a  vast 
"heap  of  treasure,  was  on  the  first  sight  thereof  seized  with  a 
"shuddering,  and  protested  that  he  beheld  the  devil  dancing  on  the 
"  pile  of  money,  and  exulting  with  excessive  joy.  He  consequently 
"gave  orders  to  restore  it  immediately  to  it  former  owners,  and  would 
"  not  so  much  as  touch  a  single  jot  of  such  a  cruel  exaction,  but  re- 
"  mitted  the  same  thenceforth  for  ever." — Ingulph,  p.  130. 

The  following  anecdote  is  taken  from  Alured  of  Reydal. 

"  As  King  Edward,  on  a  time,  lay  waking  on  his  bed,  his  chamber- 
"  lain  taking  money  out  of  one  of  the  King's  coffers,  left  the  same 
"  coffer  open  after  him,  and  went  his  way  about  the  King's  business, 
"  which  thing  being  espied  of  a  young  fellow  that  was  wont  to  wait  at 
"  the  King's  table,  to  bear  away  empty  vessels,  he  came  to  the  coffer, 
"thinking  the  King  had  been  asleep,  and  thrust  a  great  quantity  of 
"money  into  his  bosom,  and  going  away  laid  it  where  he  thought 
"best,  and  coming  again  did  the  like;  but  when  he  came  again  the 
"  third  time,  and  that  the  King  knew,  as  was  thought,  that  the 
"chamberlain  was  at  hand,  and  willing  the  thief  to  avoid  his  danger. 
"  'Thou  art  importunate,'  said  he,  'if  thou  wilt  believe  me,  take  that 
"  '  thou  hast,  and  get  thee  hence,  for,  by  God's  mother  !  if  Ilugoline 
"  '  come  '  (for  so  was  the  chamberlain  named),  '  he  will  not  leave  thee 
"'one  penny!'  Whereupon  the  young  fellow  ran  away,  and  was 
"  neither  uttered  nor  pursued  by  the  King.  And,  behold,  when  the 
"chamberlain  came  and  perceived  much  money  to  be  gone  through 
"negligence,  he  was  in  such  sorrow  that  his  sighs  and  other 
"noises  that  he  made  bewrayed  him.     Whereupon  the  King  rising. 


LEGEND  OF  THE   RING. 


Page  363. 


S.  Edward.  363 

*'  and  seeming  not  to  know  the  matter,  asked  '  What  he  ailed  to  be  so 
"  '  troubled,'  which,  when  the  chamberlain  had  told,  '  Hold  thy 
*'  *  peace,'  said  the  King,  '  haply  he  that  hath  taken  it  hath  more  need 
"  *  than  we  have  of  it.  Let  him  have  it.  That  which  remaineth  is 
"  '  enough  for  us.' " — As  rendered  by  Stow. 

5.     The  Legend  of  the  Ring. 

It  happened  on  a  certain  day  that  a  Church  in  London  was  to  be 
consecrated  to  S.  John  the  Evangelist,  and  the  King  was  present  at  the 
ceremony.  Whilst  he  was  there,  a  man  in  the  crowd  begged  an  alms 
of  him  for  S.  John's  sake.  The  King  searched  for  coin  but  could  find 
none,  he  called  also  for  his  almoner,  but  that  officer  was  not  to  be 
found.  The  beggar  in  the  meantime  continued  his  importunities. 
On  which  the  King,  unable  otherwise  to  relieve  him,  pulled  off  his 
finger  a  favourite  ring  of  great  value  and  gave  it  him,  after  which  the 
beggar  disappeared  in  the  crowd. 

Not  long  alter  this  it  chanced  that  two  English  palmers,  who  were 
on  a  pilgrimage  to  the  holy  Sepulchre,  lost  their  way  in  Palestine, 
-and  strayed  into  the  wilderness,  where  there  were  no  sign  of  man 
or  of  human  habitation  ;  the  sun  began  to  set,  and  darkness  super- 
vening, involved  them  in  much  perplexity  and  apprehension  of  danger. 
Suddenly,  however,  a  bright  light  was  perceptible,  and  a  band  of 
youths  were  seen  approaching,  who,  with  lighted  tapers,  were 
escorting  a  venerable  old  man  with  hoary  locks.  This  old  man,  when 
he  came  up  saluted  them  and  enquired  their  religion,  the  name  also 
of  their  country,  and  of  their  King.  One  of  the  pilgrims  replied, 
'*Weare  Christians,  and  we  are  come  from  England  to  expiate  our 
"  sins  at  the  holy  Sepulchre,  and  also  to  visit  the  holy  places  in  which 
*'  the  Lord  Jesus  lived  and  died.  The  name  of  our  saintly  King  is 
*'  Edward.  We  have  lost  our  way,  and  know  not  where  we  are 
"going." 

The  old  man  cheerfully  replied,  "  Follow  me,  and  I  will  take  you  to  a 
"good  hostelry,  where — for  King  Edward's  sake — you  shall  be  well 
"  taken  care  of.  For  I  myself  will  be  your  host."  He  forthwith 
conducted  them  into  a  city,  and  to  a  hostelry  where  they  found  every- 
thing prepared  for  them — an  excellent  table,  and  comfortable  beds,  of 
which  they  were  glad  after  their  fatiguing  journey  to  take  advantage. 
On  the  following  morning,  when  they  were  about  to  depart,  and  were 
bidding  goodbye  to  their  host,  he  said  to  them,  "  Know  that  I  am  S. 
"John  the  Evangelist.  For  love  of  your  King  I  have  assisted  you, 
"  and  now  assure  you  of  a  prosperous  journey  home.  As  soon  as  you 
"are  arrived  in  England,  go  to  the  King  and  tell  him  you  have  come 


364     The  Closing  Period  of  the  Anglo-Saxon  Era, 

*'  from  me.  In  pledge  of  the  truth  of  my  words  I  give  you  this  ring, 
"which  he  will  recognise,  for  he  gave  it  to  me  when,  under  the  guise 
*'  of  a  beggar,  I  fpleaded  with  him  for  an  alms  on  the  day  when  a 
"Church  was  consecrated  in  my  honour.  Bid  him  also  know  that  the 
"  time  is  shortly  at  hand  when  he  must  leave  this  earthly  scene  for  a 
"Kingdom  in  heaven." 

The  story  continues  that  the  pilgrims  had  a  good  journey  home,  and 
went  without  delay  to  the  King,  to  whom  they  told  their  adventures 
and  gave  the  ring,  which  he  recognised  as  the  one  he  had  given  to  the 
beggar.     The  King  died  the  same  year. 

6.     Consecration  of  Thorney  (Westminster  Abbey)  by  S.  Peter. 

This  curious  old  legend  is  thus  told  in  a  French  MS.  Life  of 
S.  Edward,  translated  by  Luard. 

King  Ethelbert  of  old  built  a  Church  in  London  (S.  Paul's),  and 
attached  to  it  an  excellent  Bishop,  Mellitus,  who  erected  an  Abbey  on 
some  waste  ground  to  the  west  of  the  city,  then  called  Thorney,  from 
the  shrubs  and  thorns  which  abounded  in  it.  A  day  was  fixed  for  the 
Consecration  of  this  Abbey,  and  crowds  of  country-people,  anxious  to 
see  such  a  novel  ceremony,  came  in,  and  abode  in  the  streets  all  night. 
In  the  course  of  it,  a  man  of  strange  appearance  was  seen  on  the 
opposite  side  of  the  river,  who  presently  called  for  a  boat,  offering  no 
slight  remuneration.  A  fisherman  gladly  responded,  and  ferryed  him 
over  the  Thames.  As  soon  as  he  was  landed,  the  stranger  went 
straight  to  the  new  Abbey,  which  he  was  seen  to  enter.  Presently, 
afterwards,  the  fisherman  noticed  a  brilliant  light  in  the  sky  over  that 
quarter,  and  a  sweet  smell  of  incense  invaded  his  nostrils.  This  so 
entranced  his  attention  that  he  remained  like  one  fixed  to  the  spot. 
After  a  time  his  fare  returned,  and  enquired  of  him  what  luck  he  had 
had  that  night,  and  on  his  replying  that  he  had  done  no  fishing  since 
he  left  him,  bade  him  cast  his  nets  into  the  river,  which  he  did,  and 
presently  caught  a  vast  draught  of  fishes,  most  of  which  were  salmon. 
The  stranger,  selecting  one  of  these,  ordered  the  fisherman  to  carry  it 
to  Bishop  Mellitus,  "and  tell  him,"  he  continued,  "  that  it  is  a  present 
"from  S.  Peter  the  Apostle,  and  that  no  further  Consecration  of  the 
"Church  is  necessary,  seeing  that  I  myself  in  my  own  person  have 
"dedicated  it  to  GOD."  When  the  fisherman  had  recovered  from  his 
astonishment,  he  found  that  the  stranger  had  vanished.  Taking  the 
salmon,  he  went  as  he  was  told,  and  met  Bishop  Mellitus  on  his  way 
to  the  Church,  to  whom  he  presented  the  salmon,  and  gave  his 
message.  On  hearing  it,  the  Bishop  hastened  into  the  Church,  and 
there  found  everything  in  accordance  with  the  tenor  of  it.     The  walls 


S.  Edward.  365 

had  been  marked  with  twelve  crosses,  and  sprinkled  with  holy  water, 
within  and  without.  The  alphabet  might  be  seen  distinctly  traced  in 
two  places  on  the  pavement/  Traces  of  the  oil  which  had  been  used 
might  be  noticed  here  and  there,  and  (most  remarkable  of  all  !)  the 
remains  of  the  candles  which  had  been  used  were  still  alight  in  the 
sockets  of  the  candlesticks. 

Doubts  now  vanished  from  the  Bishop's  mind.  He  presently 
announced  to  the  assembled  people  that  all  due  rites  had  been 
accomplished,  and  assuring  them  that  no  further  ceremony  was  needed, 
dismissed  them  to  their  homes. 

7.     Miracles  wrought  by  Edward. 

Edward  was  credited  with  numerous  miracles,  wrought,  it  was 
believed,  by  him  in  behalf  of  the  blind,  and  those  who  were  suffering 
from  scrofula.  These  cures  were  usually  obtained  by  the  patient 
moistening  the  part  affected  in  water,  which  had  been  used  by  the 
King  in  his  ablutions.  Several  blind  men  thus  regained  their  sight. 
The  fame  of  this  spread  abroad,  and,  as  a  natural  consequence,  his 
~palace  was  besieged  by  numerous  afflicted  persons,  especially  by  the 
blind,  who  came  (we  are  told)  led  by  others,  but  did  not  require  a 
guide  on  their  return. 

Another  class  of  unfortunates,  who  were  benefited  by  this  means, 
and  by  his  touch,  were  those  who  were  suffering  from  scrofula.  Edward 
was  believed  not  only  to  have  power  to  heal  this  complaint  himself, 
but  also  to  be  privileged  to  pass  on  this  healing  power  to  his  successors 
on  the  throne.  So  for  many  centuries  it  was  considered  a  part  of  the 
King's  prerogative  to  be  able  to  cure  sufferers  from  scrofula.  This 
remarkable  belief  continued  in  vogue  even  in  the  iSth  century.- 
The  ceremony  was  performed  in  Church,  and  a  special  Service  was 
arranged  for  it. 

Edward,  we  are  told,  exercised  this  gift  before  he  came  to  the 
throne,  whilst  he  was  an  exile  in  Normandy.  We  give  one  example 
of  the  numerous  cures  recorded.  The  following  account  is  gathered 
from  a  French  MS.  translated  by  Luard. 

A  young  and  beautiful  lady  was  afflicted  by  a  very  cruel  disease, 
which  tainted  and  darkened  her  complexion.  The  seat  of  the 
complaint  was  in  her  neck,  where  it  showed  itself  by  scrofulous 
swellings,  which  caused  great  pain  in  her  throat.      Her  face,  also,  was 

I  See  Picard's  Ceremonies  Religienses^  fol  i.  p.  130. 
^  Dr.  Johnson,  when  a  child,  was  "touched  for  the  evil"  by  Queen 
Anne.     Queen  Elizabeth  was  credited  with  many  cures. 


366      The  Closing  Period  of  the  Anglo-Saxon  Era. 

so  disfigured  that  she  was  ashamed  to  shew  herself  abroad,  fearing  the 
derision  of  her  acquaintances,  all  the  more  so  because  she  had  been 
noted  for  her  beauty,  whereas  now,  through  leprosy,  she  had  become 
a  loathsome  spectacle.  Even  her  husband  had  lost  his  love  for  her. 
All  this  made  her  so  miserable  that  she  longed  for  death.  The 
physicians,  on  whom  she  had  spent  much  money,  could  give  her  no 
relief.  Forlorn  of  human  succour,  she  earnestly  prayed  to  God  to 
take  her  to  Himself.  One  night,  when  she  had  fallen  into  a  light 
slumber,  she  seemed  to  hear  a  voice  which  bade  her  go  to  the  great 
palace  at  Westminster,  and  there  beg  King  Edward,  for  the  love  of 
Christ,  to  moisten  the  sores  on  her  neck  and  face  with  the  water  in 
which  he  had  washed  his  hands,  for  by  this  means  she  would  obtain 
relief  and  health. 

No  sooner  was  she  awakened  than  she  arranged  for  her  journey, 
and,  arriving  at  the  palace,  obtained  admittance  to  the  King's 
presence,  to  whom  she  related  her  dream.  The  King  granted  her 
request,  and  with  the  water  in  which  he  had  lately  washed  his  hands 
bathed  her  sores  and  foul  swellings,  which  presently,  by  the  mercy  of 
God,  began  to  abate.  Nor  was  it  long  before  the  disfigurements 
vanished  and  the  pain  ceased. 

All  who  witnessed  what  had  happened  were  loud  in  returning 
thanks  to  GoD,  with  hearty  prayer  that  He  would  long  keep  and 
preserve  to  them  their  good  King  Edward. — See  Luard,  p.  252. 


5.    Wulstan.  367 


BISHOP  OF   WORCESTER. 

A.D.   1095. 


S.  Wulstan  was  born  in  Warwickshire.  His 
parents,  Athelstan  and  Ulfgiva,  lived  at  Long 
Itchington,  which  is  about  five  miles  from  the 
modern  town  of  Leamington.  Here  they  held  a 
farm  of  S.  Oswald,  who  was  Bishop  of  Worcester, 
962-992.  They  were  of  slender  circumstances,  but 
none  the  less  took  pains  to  procure  their  son  a  good 
education.  Wulstan  was  sent  first  to  Evesham,  where 
he  obtained  the  rudiments  of  learning,  and  then  to 
Peterborough.  There  was  an  excellent  school  in  the 
old  Abbey.  Its  master,  Evernius,  was  noted  for  his 
various  talents,  and  Wulstan  profited  greatly  under 
his  instructions.  Evernius  lent  him  one  or  two  books 
which  he  had  transcribed  with  his  own  pen,  and 
beautifully  illustrated  with  fine  pictorial  art.  The 
boy,  as  no  doubt  his  tutor  hoped,  was  delighted  with 
the  pictures,  and  so  led  on  to  study  the  contents, 
he  read  the  books  again  and  again  with  increasing 
interest.  So  fond  did  he  become  of  them  that  the 
loss  of  them  was  the  great   sorrow  of  his  early  life. 


368      The  Closing  Period  of  the  Anglo-Saxon  Era. 

It  happened  that  King  Canute  and  Queen  Emma 
paid  a  visit  to  Peterborough  Abbey,  and  Evernius, 
wishing  to  ingratiate  himself,  made  a  present  of  them 
to  the  royal  guests.  The  child,  inconsolable  at  the 
loss  of  his  books,  retired  into  his  bedroom,  where  he 
cried  himself  to  sleep.  In  his  sleep,  we  are  told,  a 
bright  form  appeared  to  him  in  a  dream,  and  bade 
him  dry  his  tears.  "  The  books  would  certainly  be 
"  his  again."  This  dream,  strangely  enough,  came 
true.  In  the  meantime  they  had  served  their  purpose, 
for  they  had  inspired  Wulstan  with  a  love  of  study. 
When  he  left  Peterborough  to  return  home  he  had 
already  resolved  to  devote  himself  to  religion,  and 
to  seek  Orders  in  the  Church. 

It  is  said  that  on  one  occasion  he  nearly  forgot  his 
resolution.  It  was  springtide,  and  the  youth  of  the 
neighbourhood  had  assembled  on  the  common  to 
compete  in  athletic  sports,  which  were  as  popular  in 
Anglo-Saxon  days  as  they  are  now.  Wulstan  was 
there,  he  excelled  in  running,  leaping,  and  wrestling, 
and  as,  from  to  time,  he  surpassed  all  competitors, 
the  air  rang  with  the  loud  plaudits  of  the  spectators. 
It  was  in  this  time  of  excitement  that  he  was  joined 
by  a  young  girl  of  his  acquaintance,  who  made  her- 
self very  agreeable  ;  Wulstan  yielded  to  the  fascina- 
tion, and  passages  of  love  were  exchanged  between 
them.  It  was  but  for  a  moment.  Suddenly  he  remem- 
bered how  inconsistent  was  this  levity  with  the  pro- 
fession which  he  had  chosen,  and  the  vow  of  celibacy 


5.    Wulstan.  369 

which  he  contemplated.  In  a  moment  he  left  the 
common,  and  happening  on  his  way  to  pass  through  a 
coppice,  which  abounded  in  briars  and  thorns,  threw 
himself  into  the  midst  of  their  thickest  tangle.  There 
he  remained  a  long  time  in  prayer  and  self-reproach. 
Old  writers  tell  us  that  this  victory  over  self  had  a 
wonderful  effect  in  steeling  his  mind  against  temp- 
tations for  the  time  to  come,  so  much  so,  that  he  was 
never  again  molested  by  them. 

Not  long  after  his  return  home  his  parents,  partly 
on  account  of  the  slenderness  of  their  resources, 
partly  in  order  to  prepare  themselves  for  death, 
resolved  to  separate.  Athelstan  became  a  monk  in 
the  Worcester  Monastery,  his  wife  entered  a 
Nunnery  in  the  same  city,  and  thus  they  ended 
their  days  in  great  devotion.  Wulstan,  in  the  mean- 
time, found  a  home  in  the  Palace  of  the  Bishop  of 
Worcester  (Brightege).  The  Bishop's  Palace,  in 
these  days,  among  its  other  uses,  supplied  the  place 
of  the  Theological  Colleges  of  our  own  day.  Therein 
candidates  for  Ordination  were  trained  under  the 
Bishop's  eye,  and  he  thus  became  well  acquainted 
with  their  character  and  talents.  Wulstan  remained 
some  years  with  the  Bishop.  His  pleasing  manners 
and  modest  behaviour  soon  brought  him  into  favour 
with  his  companions  (even  those  who  were  most 
unamiable),  and  he  also  won  the  affection  of  the 
Bishop,  who  loved  him  as  his  own  son.  As  soon  as 
Wulstan's   age  allowed   of  it,  he  ordained  him,  and 

2  A 


370      The  Closing  Period  of  the  Anglo-Saxon  Era. 

made  him  Priest  of  the  parish  of  Hawkesbury.^ 
In  this  parochial  cure  Wulstan  laboured  diligently 
for  a  few  years.  The  following  anecdote  belongs  to 
this  time  of  his  life  :  "He  was  then,"  Malmesbury 
writes,  "in  the  prime  of  life  and  health,  not  given  to 
luxury,  but  enjoying  the  good  things  of  life,  like 
other  people,  when  they  came  in  his  way.  One  day 
his  servants  had  provided  a  goose  for  dinner  ;  it 
turned  out  a  splendid  bird,  and  as  it  was  being 
roasted  in  the  kitchen,  the  whole  house  was 
filled  with  the  appetising  smell.  The  young  Priest 
was  in  the  Oratory,  engaged  in  his  devotion,  and  as 
the  Chapel  formed  part  of  the  house  the  smell 
invaded  the  sanctuary  and  disturbed  the  devotions 
of  the  Priest.  Indignant  with  himself,  and  anxious 
to  be  free  for  the  time  to  come  from  such  annoy- 
ances, he  made  a  vow  that  he  would  never  thence- 
forth indulge  in  meat  that  could  stir  the  appetite, 
or  any  rich  and  savoury  food.  Accordingly,  as  soon 
as  the  Service  was  over  he  left  home  without  his 
dinner,  under  plea  of  a  sudden  call,  and  from  this 
time  to  the  end  of  his  life  adhered  to  his  resolution, 
living  principally  on  bread  and  vegetables  ;  and  as  he 
enjoyed  good  health  to  a  great  age,  he  does  not 
seem  to  have  suffered  in  consequence." 
Sober,  modest,  grave,  yet  cheerful,  Wulstan  made 
an  excellent  parish  Priest ;   the  Bishop  accordingly 

1  This  would  appear   to  be  Hawkesbury  (not   far  from  Upton)  in 
Gloucestershire. 


6".    Wulstan.  371 

offered  him  more  important  Cures.  These,  however, 
he  declined,  and  when  his  patron  became  more 
urgent,  imparted  to  him  his  reason  for  doing  so  :  it 
was  the  great  desire  of  his  heart  to  retire  from  the 
world  and  enter  some  religious  house.  The 
Venerable  Bishop  was  himself  a  monk,  and  so  this 
pleased  him  well ;  he  encouraged  Wulstan  in  his  pur- 
pose, and  soon  after  gave  him  the  religious  habit,  and 
placed  him  in  the  Monastery  in  Worcester.  This 
Abbey,  which  was  attached  to  the  Cathedral,  was 
a  very  ancient  foundation,  dating  from  747.  It  had 
been  rebuilt  by  S.  Oswald,  and  under  his  fostering 
care  had  flourished  exceedingly,  but  since  his  death 
had  decayed.  When  Wulstan  entered  it,  the  Com- 
munity had  dwindled  down  to  twelve,  and  the 
finances  of  the  house  were  scarce  adequate  even  for 
their  support  ;  for  in  the  late  lawless  times  it  had 
been  robbed  of  the  greater  part  of  its  endowments. 
The  buildings  also  were  in  a  dilapidated  state.  The 
monks  themselves  were,  most  of  them,  old  men, 
decorous  enough  in  their  behaviour,  but  not  noted 
for  their  zeal.  They  gave  rather  a  cold  welcome  to 
the  new  comer,  with  whom  they  had  little  sympathy. 
However,  they  were  not  sorry  to  have  a  young 
member,  who  did  not  mind  hard  work,  and  they 
gladly  availed  themselves  of  his  services.  Various 
offices  were  accordingly  conferred  upon  him  in  quick 
succession.  First  he  was  made  master  of  the  boys, 
then    precentor,  then  treasurer  of  the   Church,  and 


372     The  Closing  Period  of  the  A  nglo- Saxon  Era. 

shortly  afterwards  sacristan.  This  last  office  pleased 
him  best,  because  it  gave  him  free  access  into  the 
Cathedral.  This  freedom  he  valued  greatly,  and 
thenceforth  most  of  his  time  was  passed  in  the 
Cathedral.  Endowed  by  nature  with  an  iron 
constitution,  he  could  endure  the  severest  priva- 
tions without  injury  to  his  health,  and  he  passed 
whole  days  without  taking  any  food,  and  whole 
nights  in  prayer ;  when  at  last  nature  demanded 
rest,  he  would  fall  asleep  on  the  steps  of 
the  Altar,  or  on  a  form,  with  a  book  for  his 
pillow.  There  were  in  Worcester  Cathedral  at 
this  time  eighteen  Altars,  which  served  him  for 
stations,  and  of  these  he  made  a  nightly  round. 
If  he  left  the  Cathedral,  which  he  did  occasionally 
at  nightfall,  this  was  only  to  vary  his  devotions  by 
making  a  round  of  the  Churches  in  Worcester. 
Thus  for  many  years  he  lived  like  one  dead  to 
the  world,  when  certain  events  happened  which 
brought  him  back  to  the  duties  of  active  life. 
About  the  year  1047,  Agelwin,  the  Prior  of  the 
Monastery,  died.  The  appointment  lay  with  the 
Bishop  ;  and  the  Bishop  ^  insisted  on  Wulstan 
succeeding  to  the  office.  This  was  the  highest  in  a 
Monastery,  under  the  Abbat,  and  as  the  Bishop  was 
Abbat,  and  seldom    in  residence,  on  account  of  his 

^  His  friend,  Bishop  Brightege,  had  died  1038,  and  had  been 
succeeded  by  Bishop  Living  (who  was  noted  for  his  eloquence). 
Bishop  Living  died  about  1047  and  was  replaced  by  Aldred.  It  was 
Aldred  who  made  Wulstan  Prior. 


5.    Wulstan,  373 

Episcopal  duties,  the  Prior  in  a  Cathedral  Monastery^ 
to  all  intents  and  purposes,  ruled  the  house.  It  soon 
became  apparent  that  the  Bishop  had  made  a  wise 
choice.  Under  Wulstan's  careful  administration 
a  wonderful  change  for  the  better  became  appar- 
ent in  the  Abbey,  both  externally  and  internally. 
The  buildings  were  made  safe  ;  part  of  the  alien- 
ated endowments  were  recovered  ;  a  wholesome, 
godly  discipline  was  enforced  in  the  house,  which 
soon  became  filled  with  a  numerous  and  devout 
Community — which  sought  admission  in  order  to 
be  under  Wulstan's  guidance.  It  is  the  more 
remarkable  that  our  Saint  was  able  to  effect  this 
reform,  because  religion  was  at  this  time  at  a  very 
low  ebb  in  England.  There  was  little  piety  and 
devotion. 

Malmesbury^  writing  of  these  times,  says,  "  Such 
'  an  infernal  venality  prevailed  amongst  the  Clergy 
'  that  they  would  not  even  baptize  a  child  unless 
'they  were  paid  for  it  (not  even  the  children  of 
'  the  poor).  The  consequence  was  that  great 
'  numbers  of  children  were  unbaptized.  Wulstan, 
'  much  grieved  at  this,  and  compassionating  the 
'  poor,  made  himself  ever  ready  to  do  this  Christian 
'  office  for  them.  He  made  it  his  custom  to  stay 
'  in  the  Cathedral  after  the  Morning  Service,  or 
'he  would  pace  about  in  front  of  the  Cathedral,  to 
'  give  everybody  an  opportunity  of  addressing  him. 
'  This  soon  became  known,  and   the   people  gladly 


374      'r^^^  Closhig  Period  of  the  Anglo-Saxon  Era. 

"  availed  themselves  of  his  services  ;  numbers  came 
"  morning  after  morning,  not  only  from  every  part 
"  of  the  city,  but  also  from  the  villages  around,  and 
•'Wulstan  was  often  engaged  nearly  the  whole 
"  morning  in  this  pious  work.  Moreover,  in  time 
"  it  so  fell  out  that  this  custom,  which  commenced 
"  with  the  poor,  passed  on  to  the  rich  and  great. 
"  Wulstan  came  to  be  regarded  as  the  baptist  of 
"  the  neighbourhood,  and  no  child  was  counted 
"  properly  baptized  which  was  not  baptized  by 
"  him."  The  writer  adds,  "  The  nobles  of  the  land 
"  sought  his  friendship,  and  valued  it  greatly.  None 
"  more  so  than  the  ill-fated  Harold,  who  at  this  time 
"  was  in  great  power,  and  perhaps  already  affecting 
"the  throne.  He  had  a  great  veneration  for  our 
"  Saint,  and  often  visited  him  for  advice  and  counsel ; 
"  nor  would  he  ever  deny  him  anything ;  but  the 
"  common  saying  was  that  Harold  was  much  more 
"ready  to  give  than  Wulstan  to  ask."  At  this 
time  there  was  little  preaching  in  England. 
Sermons  were  given  on  rare  occasions ;  as  a 
rule  only  prelates  were  expected  to  preach. 
Wulstan  deplored  this,  believing  that  the  spiritual 
interests  of  the  people  required  that  there  should 
be  more  teaching  from  the  pulpit.  In  this  faith 
he  did  what  lay  in  his  power  to  supply  this 
need  in  Worcester  by  preaching  in  the  Cathedral 
every  Sunday,  and  on  the  Greater  Festivals.  His 
sermons,  we  are  told,  were  simple,  plain  discourses, 


6*.   Wulstan.  375 

but  they  moved  the  people  wonderfully  ;  good  and 
bad  were  attracted  to  hear  him,  and  crowded  con- 
gregations awaited  him  every  Sunday.  This, 
however,  moved  some  to  jealousy.  Suspecting  his 
motives,  they  supposed  him  to  be  desirous  of 
seeking  popularity.  One  of  these  detractors — 
Winrick,  a  French  monk — was  staying  at  this 
time  in  the  Worcester  Monastery.  He  is  said 
to  have  been  a  man  of  superior  parts,  well-read, 
eloquent,  versatile,  and  possessed  of  good  address 
and  easy  manners.  Unfortunately  with  these  good 
qualities  he  combined  others  less  pleasing,  specially 
a  very  irritable  temper.  Taking  umbrage  at 
Wulstan's  preaching,  he  would  often  say  that  it 
seemed  to  him  an  act  of  presumption,  "  and  to  be  an 
"  intrusion  on  the  Bishop's  office,  whose  prerogative 
"it  was  to  absolve  the  people,  and  to  preach  the 
"  Gospel.  Silence  and  the  cloister  became  a  monk, 
"  not  pulpit  oratory  and  pompous  gestures :  these 
"  savoured  to  him  more  of  ambition  than  of  piety." 
These  and  such-like  inuendos  he  usually  vented  in 
Wulstan's  absence  ;  but  one  day,  in  a  fit  of  irritability, 
he  reproached  him  with  them  before  the  whole  Com- 
munity. The  Saint  calmly  replied  that  he  believed 
that  it  was  a  work  well-pleasing  to  GOD  to  call 
sinners  to  repentance,  and  in  that  faith  he  should 
not  desist  from  preaching,  until,  at  least,  he  knew 
some  better  way  of  "  serving  GOD."  With  such-like 
words   he   left   the   room.     Winrick   also   retired  to 


37^      The  Closing  Period  of  the  Anglo-Saxon  Era. 

his  cell,  where  he  passed  a  fearful  night.  What 
really  happened  there  it  is  not  easy  to  say.  Old 
writers  tell  us  that  in  an  awful  dream  he  was 
summoned  before  the  presence  of  a  Divine  Judge, 
by  whose  just  verdict  he  was  condemned,  and 
given  over  to  the  hands  of  celestial  lictors,  who 
scourged  him  within  an  inch  of  his  life.  Whether 
in  this  way  (as  some  may  think  probable),  or  by  the 
scourgings  of  his  own  evil  conscience,  it  is  certain 
that  before  the  morning  he  was  brought  to  a  better 
mind,  for  no  sooner  had  the  light  dawned,  than  he 
hastened  to  the  cell  of  the  Prior,  and  having  obtained 
leave  to  enter,  cast  himself  on  the  ground,  and 
humbly  begged  his  pardon.  After  this  Wulstan 
was  left  in  peace  to  pursue  his  charitable  labours. 

Bishop  Aldred  was  an  excellent  statesman,  and 
as  such  much  employed  by  King  Edward  on 
various  embassies  abroad.  He  was  sent  about  this 
time  into  Germany  on  some  political  matter  of 
importance  to  the  Emperor,  Henry  HI.,  who  had 
his  Court  at  Cologne.  Henry  became  very  partial 
to  him,  and  when  he  left  loaded  him  with  presents. 
Among  these  were  the  identical  books  which  had 
been  so  great  a  delight  to  Wulstan  in  his  boyhood. 
Singularly  enough,  the  Bishop  on  his  return  home, 
though  quite  unaware  of  their  previous  history, 
selected  these  books  as  an  appropriate  present,  and 
sent  them  to  the  Prior.  Not  long  after  this  the 
Archbishop  of  York  (Kynsi)  died,  A.D.  1060,  and  the 


^S.    Wulstan,  2)77 

King,  with  the  approbation  of  the  whole  country, 
selected  Aldred  to  be  his  successor.  The  Archbishop 
Elect,  according  to  the  custom  of  the  times,  proceeded 
to  Rome  to  receive  his  pallium  from  the  Pope.  It 
should  be  mentioned  here  that  Aldred  had  no 
intention  of  resigning  Worcester,  which  he  proposed 
to  hold  with  his  Archbishopric.  However,  when 
he  arrived  at  Rome  he  met  with  a  rebuff  which  he 
had  not  expected.  For  the  Pope  refused  to  give  him 
the  pallium  unless  he  resigned  his  Bishopric.  Aldred, 
who  had  secured  King  Edward's  consent  to  his  re- 
taining it,  refused  to  comply.  The  Pope  adhered  to 
his  decision.  Aldred  also  remained  inflexible,  and 
at  last  set  out  on  his  journey  home  without  his 
pallium.  He  had  a  large  company  with  him,  among 
which  was  Earl  Tostig,  son  of  Godwin,  and  other 
English  nobles.  They  had  not  proceeded  far  on 
their  journey,  and  had  only  reached  Sutrce,  when  they 
fell  into  the  hands  of  banditti,  who,  not  content  with 
robbing  them,  stripped  them  so  mercilessly  that  their 
miserable  condition  moved  all  that  saw  them  to 
compassion.  In  this  predicament  they  turned  their 
steps  back  again  to  Rome.  There  Earl  Tostig 
sought  an  interview  with  the  Pope,  and  with  great 
indignation  spoke  his  mind  thus  freely  :  "  If  he  (the 
"  Pope)  suffered  rascally  bands  of  thieves  to  flout 
"  him  at  his  very  gates,  was  it  likely  he  would  be 
"  much  regarded  in  distant  Europe  ;  he  was  rigorous 
"  enough  with  strangers  who  came  to  supplicate  him, 


378      TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

"  but  powerless  to  restrain  those  who  resisted  him. 
"  For  his  part,  he  (Tostig)  was  resolved  (if  the  Pope 
"did  not  grant  them  reasonable  satisfaction)  to  give 
"his  countrymen  such  an  account  of  Rome  as  would 
"  probably  put  a  stop  to  the  payment  of  Peter-pence 
"  for  the  time  to  come." 

"  These  threats,"  we  are  told,  "terrified  the  Romans." 
The  Pope  called  a  Council,  or  Pleanary  Synod.  In 
this  the  captain  of  the  robbers  (a  Tuscan  Count)  was 
"solemnly  condemned  with  a  perpetual  anathema." 
On  the  other  hand,  Aldred  himself  had  been  brought 
by  his  misfortunes  to  a  more  reasonable  state  of 
mind  ;  he  promised  the  Pope  that  on  his  return 
home  he  would  resign  the  See  of  Worcester,  and 
would  do  his  best  to  obtain  the  election  of  the 
worthiest  Priest  in  the  Diocese  to  be  his  successor. 
The  Pope,  on  this,  gave  him  his  pallium,  and  so  all 
went  well  at  last. 

When  Aldred  and  his  company  again  left  Rome 
the  Pope  sent  with  him  two  Legates,  Cardinal 
Ermenfrid  and  another,  and  he  gave  them  secret 
instructions  to  see  that  the  Archbishop  did  not 
forget  his  part  of  the  compact ;  and  it  must  be 
confessed  that  his  precautions  were  not  altogether 
without  justification.  The  party  had  a  good  journey, 
and  arrived  safely  in  England.  There  they  were 
graciously  received  by  the  pious  King,  who  kept 
them  with  him  some  time,  and  then  intrusted  Aldred 
(who  knew  the  Italian  tongue)  with  the  care  of  the 


5.    Wulstan.  379 

Cardinals,  charging  him  to  assist  them  in  the  affairs 
they  came  to  transact,  and  to  bring  them  back  to 
Court  after  Easter.  The  Archbishop  did  as  he  was 
desired,  took  them  about  the  country  (wherever  they 
wished  to  go),  and  at  last  (inasmuch  as  Lent  was 
approaching,  when  he  usually  went  into  retirement) 
brought  them  to  Worcester,  and  consigned  them  to 
the  Prior,  bidding  him  take  good  care  of  them  and 
shew  them  all  hospitality.  Wulstan,  having  received 
this  charge,  gave  them  liberal  entertainment,  but 
made  no  difference  in  his  own  observance  of  Lent, 
nor  relaxed  the  severity  of  his  rule.  The  Cardinals 
were  much  pleased  with  their  visit  to  Worcester, 
and  were  charmed  with  the  admirable  regime  in 
the  Monastery.  They  formed  also  a  very  high 
opinion  of  the  Prior.  When  Lent  was  over  they 
returned  to  Court.  It  happened  whilst  they  were 
there  that  the  election  of  a  Bishop  for  Worcester  was 
discussed.  In  the  course  of  the  discussion  the 
Cardinals  suggested  Wulstan,  and  the  suggestion 
was  received  most  favourably.  Both  the  Arch- 
bishops, Stigand  and  Aldred,  warmly  approved. 
The  two  principal  Earls,  Harold  and  Algar,  who 
had  succeeded  his  famous  father,  Leofric,  spoke 
loudly  in  his  praise.  The  King,  not  a  little 
impressed,  became  very  desirous  to  see  Wulstan, 
and  accordingly  messengers  were  sent  off  in  hot 
haste  to  Worcester,  with  orders  to  bring  the  Prior  in 
the  King's  name  to  Court.     Wulstan  came  accord- 


380     TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

ingly,  but  when  on  his  arrival  he  learned  why  he  had 
been  sent  for,  he  was  sore  distressed,  and  absolutely 
refused  to  listen  to  the  proposal.  In  vain  the  King, 
the  Cardinals,  the  Archbishops,  and  the  Earls  pressed 
him  to  accept  the  vacant  See.  In  his  anguish  he 
exclaimed  that  he  would  "  rather  be  beheaded  than 
"  be  made  a  Bishop."  Thus  matters  were  for  some 
time  at  a  deadlock,  when  it  happened  that  a  hermit 
coming  to  Court  solved  the  difficulty.  This  man, 
who  was  universally  venerated  for  his  holiness, 
severely  rebuked  our  Saint  for  his  disobedience  to 
the  will  of  God,  as  manifested  in  this  unanimous  call 
from  his  superiors.  This  rebuke  utterly  upset 
Wulstan.  The  blow  came  from  an  unexpected 
quarter.  He  began  to  fear  his  own  motives,  to 
doubt  if  he  was  doing  right,  and  at  last,  yielding 
to  the  rebuke,  "he,  with  many  sighs  and  groans, 
"  submitted  to  the  yoke." 

It  will  be  noticed  in  the  foregoing  account  that 
Archbishop  Aldred  joined  with  the  rest  in  promoting 
Wulstan's  election  ;  and,  in  so  doing,  he  undoubtedly 
fulfilled  his  promise  to  the  Pope  to  do  his  best  to 
obtain  a  worthy  successor  to  himself  in  the  See  of 
Worcester.  It  is  plain,  however,  from  what  follows, 
that  this  astute  Prelate  had  his  own  ends  in  view  in 
furthering  Wulstan's  election,  as  the  reader  will 
presently  see. 

The  King  invested  the  Bishop  Elect  with  the 
temporal  possessions,  and  Wulstan  was  consecrated 


6".    Wulstan.  381 

not  long  after,  at  York,  by  Archbishop  Aid  red 
(September  8th,  A.D.  1063).  This  Consecration  at 
York  was  a  somewhat  anomalous  proceeding,  for,  as 
Worcester  is  a  Suffragan  See  to  the  Arch-diocese 
of  Canterbury,  the  Consecration  under  ordinary 
circumstances  would  have  been  there.  The  reason 
why  he  was  consecrated  at  York  was  because  Arch- 
bishop Stigand  was  under  a  cloud,  and  had  not 
obtained  his  pallium  from  Rome/  Nevertheless, 
for  all  that  he  was  recognised  as  Archbishop  in 
England,  and  to  him  it  was  that  Wulstan  made  his 
profession  of  obedience.  Moreover,  Aldred  was 
obliged  to  take  an  oath  in  the  King's  presence  that 
he  would  not  claim  from  Wulstan  any  ecclesiastical 
or  civil  jurisdiction,  either  on  the  plea  of  his  having 
consecrated  him,  or  because  he  (Wulstan)  had 
formerly  been  one  of  his  monks.  The  Consecration 
having  been  completed,  the  Archbishop  informed 
Wulstan  that  he  himself  was  called  away  by  urgent 
business  elsewhere,  and  requested  him  to  take  care 
of  his  Diocese  until  his  return.  The  unsuspicious 
Bishop,  though  sorry  to  be  detained,  did  not  like  to 
refuse,  and  so  remained  in  the  North,  beginning  his 
Episcopal  duties  by  consecrating  a  new  Church, 
which  was  dedicated  to  the  Venerable  Bede.  Oq 
this  occasion,  being  moved  by  his  love  for  that  Saint, 

I  Archbishop  Stigand  was  elected  to  Canterbury  in  the  life-titne  of 
his  predecessor,  Robert.  This  French  Archbishop  had  fled  the  country 
(see  S.  Edward  Confessor),  so  that  the  Arch-See  was  to  all  intents  and 
purposes  vacant. 


382      The  Closing  Period  of  the  Anglo-Saxon  Era. 

he  preached  with  more  than  usual  eloquence  and 
fervour,  so  that  the  congregation  was  much  affected. 
Thenceforth,  when  ever  it  was  known  he  was  going 
to  preach,  the  people  flocked  in  crowds  to  hear  him. 
In  the  meantime,  while  he  was  thus  wholly  engaged 
in  fulfilling  the  duties  which  the  Archbishop  had  left 
him  to  discharge,  that  slippery  Prelate  had  hastened 
off  to  Worcester,  there  to  settle,  in  Wulstan's  absence, 
the  temporalities  of  the  two  Sees.  Now  they  had 
been  held  so  long  together  that  there  was  no  little 
entanglement  in  their  temporalities.  Availing  him- 
self of  this  confusion,  Aldred  managed  to  arrange 
matters  so  well  for  himself,  that  when  Wulstan 
afterwards  returned  to  Worcester  he  found,  to  his 
dismay,  that  nearly  all  the  endowments  of  his  See 
were  lost.  Aldred  had  appropriated  nearly  all  of 
them  for  York.  Such  a  clean  shave  had  he  made 
that  only  seven  farms  remained  for  Worcester. 
Wulstan,  we  are  told,  groaned  over  this  iniquity. 
But  what  was  to  be  done  ?  Aldred  was  at  this  time 
all-powerful  in  the  Kingdom,  and  with  the  King  ;  too 
able,  too  clever,  too  difficult  a  Prelate  to  contend 
with  successfully.  Moreover,  contention  would  cer- 
tainly make  him  an  enemy  for  life.  Wulstan,  aware 
of  all  this,  repressed  his  complaints  until  at  least 
some  favourable  opportunity  should  present  itself  for 
the  assertion  of  his  claims.  This  he  did  the  more 
cheerfully  because  he  was  fully  persuaded  that  the 
versatile  Prelate  whom  he  had  to  contend  with  was 


5.    Wulstan,  383 

not   without    a   conscience,    and    could    be    won    by- 
kindness. 

The  event  justified  his  belief.  He  continued  on 
the  best  of  terms  with  Aldred,  and  in  due  time, 
without  any  animosity,  or  appeal  to  law.  the  question 
was  re-opened,  and  an  amicable  arrangement  arrived 
at.  Aldred,  of  his  own  accord,  restored  to  Worcester 
the  greater  part  of  the  endowments  which  he  had 
annexed  to  York  ;  all,  in  fact,  but  twelve  farms,  which 
he  retained  to  the  day  of  his  death.  These  were 
afterwards  recovered  by  Wulstan  from  his  successor. 

But  to  return.  It  soon  became  apparent  that  the 
choice  of  Wulstan  had  been  a  most  happy  one. 
Under  his  diligent  and  wise  administration  a  wonder- 
ful change  for  the  better  began  to  appear  in  the 
Diocese.  However,  of  Wulstan's  Episcopate  it  will 
be  more  proper  to  speak  at  large  later  on,  because 
the  greater  part  of  it  was  spent  in  a  new  era. 
Scarcely,  indeed,  had  he  been  consecrated  three 
years  when  an  event  occurred  which  threw  all 
England  into  turmoil  and  confusion.  This  was  no 
other  than  the  death  of  the  saintly  King  Edward, 
who  expired  on  January  5th,  1066.  What  followed 
is  too  well, known  to  need  to  be  repeated  here  at 
length.  Harold,  it  will  be  remembered,  ambitiously 
seized  the  Crown,  and  before  the  year  was  over  paid 
the  penalty  of  his  ambition  at  Hastings.  The 
principal  people  in  the  country  then  submitted  to 
William,    and    he   was   crowned    on    Midwinter   day 


384     The  Closing  Period  of  the  Anglo-Saxon  Era. 

in  Westminster  Abbey,  by  Archbishop  Aldred. 
There  he  made  a  most  solemn  oath  that  he  would 
rule  the  English  people,  not  as  a  conqueror,  but 
justly  and  equitably  as  their  legitimate  King.  The 
English,  however,  soon  discovered  that  they  had 
forfeited  their  rights,  and  lost  their  liberty.  This  led 
to  disturbances  in  some  parts  of  the  country.  The 
Conqueror  took  advantage  of  these  "  Rebellions  "  to 
consider  himself  free  from  the  oath  which  he  had 
sworn  in  Westminster  Abbey,  and  he  thenceforth 
ruled  the  English  with  a  rod  of  iron. 

The  easy  conquest  of  England  by  the  Normans  is 
a  problem  not  easy  to  solve.  Old  writers  attribute  it 
to  effeminacy  in  the  people.  "  The  English  at 
"  this  time,"  Malmesbury  writes,  "  were  of  abandoned 
"  morals,  they  had  given  themselves  over  to  luxury." 
This,  and  the  long  period  of  peace  they  had  enjoyed, 
had  made  them  effeminate.  "  Wulstan,"  he  adds, 
"laboured  in  vain  to  check  this  luxury.  The  young 
"  fashionable  courtiers  turned  a  deaf  ear  to  his  rebuke. 
"If  there  was  one  thing  more  than  another  which  he 
"  detested,  it  was  the  fashion  then  in  vogue  with  the 
"  courtiers  of  wearing  their  hair  long  with  flowing 
"locks.  This  he  never  tired  of  denouncing.  One 
"  of  his  sayings  was  long  remembered,  *  that  they  who 
" '  wore  their  hair  like  women  would  prove  but  women 
"' in  the  defence  of  their  country.'  His  custom  was 
"  to  take  a  little  pocket-knife  with  him  (when  on  his 
"  travels)  to  cut  the  locks  of  any  that  would  allow  him 


5.    Wulstan.  385 

"  to  do  so.     He  cut  one  lock  as  a  pattern,  with  strict 
"  injunctions   for  the  rest  to  be   cut  to  that  length." 
"  The  Clergy,"  the  same  writer  continues,  "  had  very 
"  Httle  learning,  they  could  scarce  stammer  out  the 
"  words  of  the  Sacraments,  and  one  who  understood 
"  grammar  was  an  object  of  wonder  and  astonishment. 
"  The  monks  mocked  the  rule  of  their  Order  by  fine 
"  vestments,  and  the  use  of  every  kind  of  food.     The 
"  nobility,  given  up  to  luxury  and  wantonness,  went 
"  not  to  Church  in  the  morning,  after  the  manner  of 
"  Christians,  but  merely  in  a  careless  manner  heard 
"  Matins  and  Masses  from  a  hurrying  Priest  in  their 
"  chambers,  amid   the  blandishments  of  their  wives. 
''  The  commonalty,  left  unprotected,  became  a  prey 
"  to   the    most   powerful,  who  amassed    fortunes  by 
"  seizing  on  their  property,  or  by  selling  their  persons 
"  into  foreign   countries.     Although  it   be  an  innate 
"  quality  in  this  people  to  be  more  inclined  to  revel- 
"  ling  than    to    the    accumulation    of  wealth,    there 
"  was  one  custom,  repugnant  to  nature,  which  they 
"  adopted,  namely,  to  sell  their  female  servants.  .  .  . 
"  Drinking,  in  particular,  was  an  universal  custom,  in 
"  which  occupation  they  passed  entire  nights  as  well 
"  as  days.     They  consumed  their  whole  substance  in 
"  mean  and  despicable  houses,  unlike  the  Norman  and 
"  French,  who  in  noble  and  splendid  mansions  lived 
*'  with  frugality.     The  vices  attendant  on   drunken- 
"  ness,  which  enervate  the  human    mind,   followed  ; 
"  hence  it   arose  that  engaging  William    more  with 

2  B 


386     The  Closing  Period  of  the  Anglo-Saxon  Era. 

"  rashness  and  precipitate  fury  than  by  mih'tary  skill, 
"  they  doomed  themselves  and  their  country  to 
"  slavery  by  one,  and  that  an  easy,  victory.  In  fine," 
he  concludes,  "the  English  at  that  time,  wore  short 
"  garments,  reaching  to  the  mid-knee.  They  had 
"  their  hair  cropped,  their  beards  shaven,  their  arms 
"  laden  with  golden  bracelets,  their  skin  adorned  with 
"  punctured  designs.  They  were  accustomed  to  eat 
*'till  they  became  surfeited,  and  to  drink  till  they 
"  were  sick.  These  latter  qualities  they  imparted  to 
"  their  conquerors,  as  to  the  rest,  they  adopted  their 
"  manners." 

But  to  return.  It  was  part  of  William's  most 
determined  policy  to  get  rid  of  every  Englishman  who 
was  in  authority,  and  to  fill  his  place  with  one  of  his 
Norman  followers.  Accordingly,  under  one  pretence 
or  another,  the  English  Bishops  were  deprived  of 
their  Sees,  and  the  Abbats  of  their  Abbacies.  So 
undeviatingly  was  this  policy  pursued,  that  no 
Englishman  obtained  preferment  under  his  rule. 
Many  of  Wulstan's  compeers  were  not  only  deprived, 
but  also  confined  for  life  in  prison.  It  appears, 
moreover,  that  there  was  no  intention  on  the  part 
of  the  King,  or  of  Archbishop  Lanfranc,  to  spare 
him.  On  the  contrary,  an  order  was  issued  for  his 
deprivation,  on  the  plea  of  his  slender  attainments 
in  learning,  and  ignorance  of  French.  As  it  was 
a  pre-determined  plan  to  deprive  the  English  Bishops, 
we   need   not   attach    much  weight   to   this   charge. 


mm^^^Mm^^mmiumi  a.uiMjaig 


5 WOI.STANVS  EPISCOPVS WI(^ORNILN5l^ 

I    ill  AnaCia.  ,Jlix> nach u^  '£)  enerAftinits  .    U '^  •  •  9 « 

I  I  /  »^  ' 


JU- 


S.    WUL5TAN. 


Page  387. 


6".    Wulstan.  387 

Malmesbury  remarks  on  it  that  "  though  Wulstan 
"  was  not  a  proficient  in  profane  literature,  yet  in 
"  all  learning  which  befitted  his  office,  and  in  the 
"rules  of  ecclesiastical  discipline  he  was  extremely 
"  well  versed."  However,  be  this  as  it  may,  a  Council 
was  called  at  Westminster,  and  Wulstan  was  cited  to 
appear,  there  to  deliver  up  to  the  King  and  the 
Archbishop  the  insignia  of  his  office.  And  how  did 
he  escape  ?  How  came  it  to  pass  that,  doomed  as  he 
was  to  disgrace,  he  not  only  retained  his  dignity,  but 
was  also  received  into  the  King's  confidence  and 
friendship?  The  result  of  this  day's  proceedings  was 
so  strange  and  unexpected  that  we  can  scarcely 
wonder  that  it  was  believed  of  old  to  have  been  due 
to  miraculous  intervention.  Here  is  the  old  story,  as 
given  by  William  of  Malmesbury.  On  the  day  in 
question,  he  tells  us,  Wulstan  appeared  before  the 
Council  assembled  in  Westminster  Abbey,  and  was 
there  ordered  by  Archbishop  Lanfranc  to  resign  the 
insignia  of  his  See.  The  man  of  GoD  stood  up, 
calm  and  undisturbed,  and  expressed  his  willingness 
to  resign  an  office  of  which  he  never  thought  himself 
worthy.  He  would  therefore  gladly  give  up  his 
Pastoral  Staff;  but  to  whom?  Not  to  Archbishop 
Lanfranc,  who  had  not  given  it  him,  but  to  the  King 
(Edward)  from  whom  he  had  received  it.  So  saying 
he  proceeded  to  the  tomb  of  the  holy  Confessor, 
and  invoking  him  as  a  witness  of  the  truth  of  his 
words,  affixed  the  staff  into   the   recumbent    stone 


388     The  Closing  Period  of  the  Anglo-Saxon  Era. 

which  covered  his  remains.  This  done  he  divested 
himself  of  his  Pontifical  robes,  and  took  his  place 
among  the  monks,  as  one  of  their  rank.  Immediate 
orders  were  now  given  for  the  removal  of  the  staff; 
but  (wonderful  to  relate  !)  it  could  not  be  removed. 
Apparently  it  had  penetrated  into  the  stone,  in  which 
it  remained  fixed.  After  many  fruitless  attempts  by 
others,  the  Archbishop  ordered  Gundulf  (Bishop  of 
Rochester)  to  remove  it,  and  he  did  his  best,  but  with 
no  better  success.  The  astonished  Bishops,  the 
Archbishop,  the  King  himself  crowded  round  the 
monument,  lost  in  admiration  and  surprise  !  All 
recognised  the  Divine  interference,  and  Lanfranc, 
throwing  himself  at  Wulstan's  feet,  exclaimed, 
"  Brother  !  we  have  had  your  simplicity  in  derision, 
"but  God  has  made  your  righteousness  as  clear  as 
"  the  light.  Take  back  your  Bishopric,  of  which  we 
"in  our  ignorance  would  have  deprived  you.  It  is 
"  God,  rather  than  ourselves.  Who  restores  it  to  you." 
Such  is  the  old  mediaeval  story,  which  we  need  not 
stop  to  discuss,  content  to  know  that  so  far  at  least 
it  is  incontestably  true  that  Wulstan  was  not  deprived 
of  his  Bishopric,  nay,  was  thenceforth  treated  as  a 
friend  by  both  the  King  and  the  Archbishop.'     His 

I  It  seems  most  highly  probable  that  S.  Wulstan's  escape  from  the 
fate  of  his  brother  Bishops  was  due  to  his  friend,  Cardinal  Ermenfrid, 
who,  it  may  be  remembered,  had  himself  suggested  his  election. 
Ermenfrid  was  at  this  time  in  England,  at  William'' s  Couri,  and  as 
Papal  Legate  was  employed  by  William  ostensibly  for  the  reformation 
of  the  English  Clergy,  but  really  in  pursuit  of  his  policy  of  getting  rid 
of  the  native  Bishops. 


S.    Wulstan.  389 

troubles,  however,  were  not  yet  at  an  end.  Within 
a  very  few  years  from  this  time  he  nearly  lost  his 
Bishopric,  under  the  following  circumstances  :  In 
the  year  1070,  Archbishop  Aldred  (happily  it  may  be 
for  himself)  died,  and  the  King  immediately  filled 
the  Arch-See  of  York  with  a  French  Churchman, 
Thomas  of  Bayeux.  Thomas,  it  is  said,  had  many 
good  qualities,  but  he  was  a  man  of  an  exceedingly 
litigious  temper.  This  had  already  brought  him, 
more  than  once,  into  contention  with  Archbishop 
Lanfranc,  and  indeed  he  was  seldom  out  of  the  Law 
Courts.  The  occasion  of  his  strife  with  Wulstan  was 
this.  When  Archbishop  Aldred  died,  Wulstan 
thought  it  proper  to  plead  for  the  restoration  to 
Worcester  of  the  twelve  estates  which  had  been 
alienated  by  Aldred  to  York.  The  new  Archbishop 
responded  by  a  counter  plea,  that  the  See  of 
Worcester  belonged  by  right  to  the  Arch-see  of 
York,  and  therefore  to  himself.  This  groundless 
plea  might  have  been  easily  disposed  of  under 
ordinary  circumstances,  but  was  then  more  difficult 
because  the  Normans  were  little  acquainted  with  the 
affairs  of  the  English  Church,  and  Thomas  was  able 
to  countenance  his  plea  by  shewing  that  three  suc- 
cessive Archbishops  of  York  had  held  Worcester 
with  their  own  See.  The  case  was  first  tried  in  an 
English  Court.  Here  it  was  decided  against  Thomas, 
upon  which  he  appealed  to  Rome,  and  there,  we  are 
told,  nothing  but  Lanfranc's  presence  saved  Wulstan's 


390     TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

cause.  The  Pope  (Alexander),  a  former  pupil  of 
Lanfranc,  but  a  friend  also  of  Thomas,  not  wishing 
to  offend  either  Archbishop,  ordered  the  Cause  to 
be  settled  in  an  extraordinary  Council  in  England. 
This  Council  was  summoned  by  the  King,  and  met  at 
Pedrida,  in  Somersetshire,  "near  the  river  Parret." 
Here  Wulstan  was  cited  to  defend  his  cause.  It  was 
well  known  that  Odo,  Bishop  of  Bayeux,  the  King's 
half-brother,  had  warmly  espoused  the  cause  of  his 
countryman,  Thomas,  and  had  formed  a  coalition 
of  the  Norman  nobles  in  his  favour.  It  pleased 
God,  however,  to  deliver  Wulstan  out  of  the  toils  of 
this  confederation,  and  judgment  was  given  in  his 
favour.  The  following  interesting  account  of  the 
proceedings  is  taken  from  Malmesbury  :  "  The  pious 
"  simplicity  of  S.  Wulstan,"  he  writes,  "  and  his  noble 
"confidence  in  GOD  demand  our  praise  and  admira- 
"  tion,  for  when  the  case  was  about  to  be  tried,  and 
"his  party  was  retired  to  consider  more  carefully 
"what  answer  they  should  make,  he  tranquilly 
"reminded  them  that  it  was  time  for  them  to  sing 
**the  Office  for  the  sixth  hour.  His  companions 
"suggested  the  necessity  of  first  expediting  the 
"  business  in  hand,  and  of  deferring  the  Office  till 
"  after  the  suit  was  decided  :  they  would  only  make 
"  themselves  ridiculous  by  spending  their  time  in 
"  prayer  at  such  a  juncture  ;  the  King  and  the 
"  nobles  would  laugh  at  them  !  '  Nay,'  replied 
"  Wulstan  ;  '  let  us   first  do  our   duty  to   GOD,  and 


S.    Wulstan.  391 

** '  afterwards    settle  the  disputes  of  men.'     Having 

"  then   first  sung  the   Office,  he  proceeded   at   once 

■"  to   the    Council    Chamber,    without    devising    any 

*'  subterfuge,  or  attempt  to  disguise  the  truth.     There 

"  he   gave  his   benediction   to  a   monk,  who  was   to 

"  be   his    counsel,   a    man   of    little    eloquence,    but 

"somewhat  acquainted   with  the   Norman   language, 

"  and  the  event  of  it  was  that  he  not  only  obtained  his 

"  cause,  but  was  humbly  entreated  by  the  Archbishop 

"  of  York  to  visit  those  parts  of  his  province  which 

"he  himself,  through  dread  of  enemies,  or  ignorance 

"of  the  language,  had  refrained  from  approaching."  ^ 

We   learn    elsewhere,    from    the   same    author,    that 

the  King  had  taken  no  little  interest  in  the  question, 

and  had  been  at  great  pains  to  learn  the  rights  of  the 

case.     It  was  no  doubt  due  to  him  that  Bishop  Odo's 

machinations  were  defeated.      William  also,  at  this 

time,   ordered    Archbishop    Thomas    to    restore    to 

Worcester  all  the  estates  which  had  been  alienated 

to   York,   and   with    royal    munificence    made   some 

amends    to   the    Archbishop    for  his    apparent    loss. 

After   this,    Wulstan     escaped    serious    molestations 

fromi  the  Normans,  and  was  left  in  peace  to  pursue 

his    useful    labours.     Among  them  none  were  more 

noteworthy  and  attended  with  happier  success  than 

his   efforts  for  the  abolition  of  slavery,  the  practice 

'  The  visitation  of  the  Diocese  of  Chester  Vi2i%  committed  to  Wulstan. 
He  also  assisted  Thomas,  the  Archbishop  of  York,  in  the  Consecration 
of  a  Bishop  for  the  Orcades. 


392      The  Closing  Period  of  the  Anglo-Saxon  Era. 

of  which  was  still  common  in  this  country.  The 
condition  of  our  agricultural  labourers  had  always 
hitherto  been  a  kind  of  serfdom.  The  labourers 
were  a  part  of  the  estate,  and  could  not  leave  it 
at  will  ;  they  were  regarded  as  the  property  of  the 
owner,  and  were  liable  to  be  sold  in  the  slave-market 
for  bondage,  either  at  home  or  abroad.  The  profits 
which  accrued  to  the  merchants,  and  others  engaged 
in  this  traffic,  were  very  great,  and  this  made  them 
callous  to  every  other  consideration.  The  following 
graphic  account  of  these  sales  is  taken  from  Malmes- 
bury  : — "  There  is,"  he  writes,  "  a  seaside  town,  Bristol 
"by  name,  whence  there  is  a  good  passage  for 
"  Ireland  and  its  barbarous  traffic.  Thither,  for  the 
"sake  of  merchandise,  the  Bristol  merchants  often 
"sailed.  Wulstan  weaned  these  men  from  an  in- 
"veterate  custom,  which  neither  the  love  of  GOD,  nor 
"the  fear  of  King  William,  could  induce  them  to 
"give  up.  They  bought  men  in  every  part  of 
"  England  with  the  view  of  selling  them  at  a  better 
"price  in  Ireland.  There,  in  Bristol,  you  might  see, 
"and  groan  to  see,  young  persons  of  either  sex,  of  fine 
"  form,  and  ripe  age,  tied  with  ropes,  and  exposed 
"daily  for  sale.  Nor  were  these  men  (more  cruel 
"  than  sea-monsters  !  O  horrid  wickedness  !)  ashamed 
"to  give  up  their  nearest  relations — nay,  their  own 
"children — to  slavery.  This  odious  and  inveterate 
"  custom  they  had  derived  from  their  ancestors.  The 
"  young  women  were  made  mothers,  and  then  carried 


6".    Wulstan,  393 

"  to  market,  that  so  they  might  bring  a  better  price. 
"  Wulstan,  knowing  the  obstinacy  of  these  merchants, 
"  made  a  practice  of  visiting  Bristol  from  time  to 
"  time,  where  he  would  stay  occasionally  two  months 
"  together,  preaching  every  Lord's  Day  upon  the  sub- 
"ject,  by  which  practice,  in  process  of  time,  he  made 
"so  great  an  impression  on  their  minds  that  they 
"  abandoned  that  wicked  trade,  and  set  an  example 
"  to  England  to  do  the  same."  Nay,  such  zealous 
converts  did  they  become,  that  they  expelled  from 
the  city,  and  put  out  the  eyes  of  an  obstinate 
slave-dealer,  who  would  not  give  up  the  trade.  "  In 
"  which  matter,"  our  author  naively  remarks,  "  I 
"  approve  their  zeal,  but  reprobate  the  act."  Not 
long  after  this  the  sale  of  slaves  was  made  illegal  by 
order  of  King  William.  Malmesbiiry  hints  that  he 
had  hitherto  winked  at  the  practice  on  account  of  the 
large  fees  from  it,  which  helped  to  fill  his  treasury, 
and  he  divides  the  credit  of  this  great  reform  between 
the  King,  who  disannulled  it.  Archbishop  Lanfranc, 
who  persuaded  him  to  do  so,  and  S.  Wulstan,  who 
prepared  the  way  for  it  by  weaning  the  minds  of  the 
people  from  it. 

It  may  not  be  amiss  to  give  here  some  account 
of  the  personal  appearance  and  habit  of  life  of 
our  Saint.  In  stature  he  was  about  the  middle 
height,  his  limbs  admirably  proportioned,  except 
that  his  nose  was  rather  too  long  for  the  rest  of  his 
features.      His   constitution,   as   already   mentioned, 


394     ^-^^^  Closing  Period  of  the  Anglo-Saxon  Era. 

was  of  the  strongest  and  healthiest,  not  at  all  affected 
by  the  severities  which  he  practised.  He  retained 
his  health  and  vigour  to  a  good  old  age.  A  serene 
benevolence  beamed  in  his  countenance,  alluring 
everyone  to  love  and  reverence  him.  A  great 
simplicity  in  manner  and  general  demeanour  laid 
him  open  to  the  shafts  of  wit,  and  occasionally  of 
ridicule,  which  he  took  in  good  part,  or  with  some 
amusing  retort.  In  his  clothes  he  did  not  affect  the 
squalor  and  meanness  in  which  the  religion  of  the 
day  usuallyjdressed  itself,  but  contented  himself  with 
avoiding  anything  approaching  to  finery.  One  of 
the  rules  which  he  made  for  himself  was  never  to 
dine  in  private ;  so,  when  in  residence,  he  either  took 
his  meals  with  the  monks  in  the  refectory,  or  with 
the  knights  and  soldiers  whom  the  King  had 
quartered  on  the  monastery,  for  King  William, 
under  pretext  of  providing  for  the  safety  of  the 
religious  houses,  had  taken  occasion  to  place 
companies  of  soldiers  in  all  the  most  important 
Abbeys.  In  this  policy  he  had  a  double  object, 
for  he  thus  provided  good  quarters  for  his  troops, 
and  also  was  able  to  keep  in  check  any  seeds  of 
sedition  among  the  monks,  to  which  they  were  the 
more  inclined  because  their  lives  had  been  made 
miserable  by  the  alien  Abbats,  who  domineered  over 
them.  But  though  this  arrangement  may  have  suited 
the  King,  it  might  have  been  thought  a  very  un- 
comfortable  one   for  the  other  parties  concerned — 


S.    Wiilstan.  395 

for  the  monks,  to  have  bands  of  soldiers  quartered 
on  them,  to  the  soldiers,  to  be  quartered  in  the 
precincts  of  religion  !  As  a  matter  of  fact,  however, 
it  turned  out  much  better  than  might  have  been 
expected.  The  monks  and  the  soldiers  agreed  very- 
well  together,  and  in  some  instances  a  very  friendly 
and  cordial  intimacy  sprang  up  between  them.  This 
was  notably  the  case  at  Ely,  and  also  at  Worcester. 
Wulstan  took  the  greatest  care  of  these  unbidden 
guests,  provided  handsomely  for  them,  and  lived 
with  them  on  the  happiest  and  most  cordial 
terms. 

-  His  diocesan  duties  took  him  much  away  from 
Worcester,  but  when  he  was  in  residence,  he  made 
himself  one  of  the  monks,  sharing  with  them  the 
Cathedral  duty,  which  was  taken  in  turns  by  such 
of  the  fraternity  as  were  Priests.  He  was  generally 
the  first  in  Church  at  the  midnight  Office,  or,  if 
perchance  he  found  a  Priest  there,  waiting  to 
celebrate,  but  in  need  of  an  assistant,  he  would 
cheerfully  undertake  that  office  for  him.  Some 
thought  that  he  demeaned  himself  too  much,  and 
did  not  sufficiently  support  his  Episcopal  dignity. 
If  taxed  on  this  score  he  would  reply,  "  I  am  your 
Bishop,  indeed,  and  therefore  am  bound  to  be  your 
servant.  It  is  my  Lord's  command ! "  Indeed 
his  whole  daily  life  and  conduct  seemed  to  be  framed 
in  accordance  with  this  precept.  For  the  same 
reason  he  took  no  notice  of  personal  sleights  or  of 


<{ 


i( 


39^     The  Closing  Period  of  the  Anglo-Saxon  Era. 

ridicule,  only  in  matters  which  concerned  religion 
was  he  strict  and  particular.  He  could  rebuke, 
if  need  required  it,  but  even  his  rebukes  were  so 
conveyed  that  it  was  difficult  to  resent  them.  If  a 
monk  was  negligent,  and  absented  himself  at  the  early 
Matin  Service,  after  it  was  completed,  and  the  rest 
had  gone  back  to  their  cells,  Wulstan  would  go  to 
the  offender,  cause  him  to  rise,  take  him  with  him 
to  Church,  bid  him  say  the  Office,  and  himself  make 
the  responses  for  him.  Nothing  that  concerned 
religion  seemed  to  him  unimportant.  A  chorister's 
crumpled  surplice,  or  one  put  on  awry,  would  not 
escape  his  notice,  nor  did  he  think  it  beneath  him  to 
put  it  right  with  his  own  hand. 

The  following  anecdote  shews  the  gross  indignities 
with  which  he  was  at  times  treated  by  some,  who 
knew  that  they  could  do  it  with  impunity.  It 
happened  once,  when  he  was  travelling  South  to 
attend  the  King's  Court  at  Christmas,^  that  he  passed 
the  night  at  Merlow  (Marlow?).  The  weather  was 
wintry  and  stormy,  snow  and  rain  were  falling  fast. 
Moreover  the  Church  was  a  long  way  off,  and  the 
roads  so  muddy  that  it  was  bad  walking  in  them 
even  by  day.  Wulstan,  however,  declared  his  inten- 
tion of  going  as  usual  to  Matins.  His  clerks,  not 
relishing  the  idea,  did  their  best   to   dissuade  him, 

^  William  held  Court  with  great  magnificence  three  times  in  the 
year  :  during  Christmas-tide  at  Gloucester  ;  in  the  Easter  season  at 
Winchester ;  and  at  Pentecost  in  Westminster.  All  the  principal 
persons  in  the  Realm  were  cited  to  attend  these  Courts. 


6*.    VVulstan.  397 

but  failed  to  shake  his  determination.     "  He  should 

"  go  himself,  but  did  not  require  them  to  accompany 

"  him,  only  one  at  least  to  act  as  a  guide."     On  this 

a  clerk,  named  Frewen,  undertook  to  be  the  Bishop's 

guide,  and  taking  him  by  the  hand  led  him  purposely 

into  a  sludge  of  mire,  where  he  sank  up  to  his  knees 

in  mud.     In  his  efforts  to  extricate  himself  the  Bishop 

lost  one  of  his  shoes.     Conscious  of  the  trick  played 

upon  him,  and  also  of  the  clerk's  object  (which  was 

to  make  him  return  to  the  inn),  he  quietly  pursued 

his  way  to  the  Church  (where  he  paid  his  devotions), 

and  it  was  only  after  his  return  home,  when  he  sent 

someone  to  search  for  his  shoe,  that  it  became  known 

how  he  had  been  treated  ;  but  not  even  by  a  word 

did  he  call  to  account  the  malicious  clerk.     Malmes- 

bury  adds  that  this  was  no  solitary  instance,  though 

a  very  gross  one,  of  the  way  in  which  some  persons 

trespassed  on  his  forbearance.     "  Not,"  he  continues, 

"  because  he  did  not  understand  their  meaning,  or 

*'  because  he  was  insensible  to  pain,  but  as  a  matter 

"  of  Christian    patience  he  inured     himself  to   bear 

"  these  trials,  and   so  complete  was  his  self-control, 

"  that  he  could  never  be  drawn  into  an  expression  of 

•'  temper." 

The  visitations  of  his  Diocese  were  made  on  horse- 
back, and  were  very  laborious,  but  he  did  not  in 
consequence  relax  his  usual  devotional  exercises. 
He  travelled  in  company  with  a  troop  of  Clergy  and 
monks,    and    his   custom    was,    as   soon    as    he    had 


398      The  Closing  Period  of  tJie  Anglo-Saxon  Era. 

mounted,  to  commence  the  Psalter.  The  monks  and 
clerks,  who  rode  beside  him,  took  part  in  this 
exercise,  chanting  the  alternate  verses,  and  prompt- 
ing the  Bishop's  memory,  when  it  seemed  to  fail. 
His  chamberlain  accompanied  him  on  these  occasions 
with  an  immense  purse,  from  which  he  defrayed  the 
wants  of  those  who  required  help.  His  Archdeacons 
preceded  him  to  announce  beforehand  his  approaching 
visit.  One  consequence  of  this  was  that  his  route 
was  beset  with  crowds  of  people,  who  came,  some  on 
account  of  their  spiritual  necessities,  some  to  seek 
counsel  and  advice,  others  for  their  temporal  needs. 
The  Bishop  received  them  all  kindly,  and  never 
seemed  to  mind  the  labour  of  those  interviews, 
however  wearisome.  The  Confirmation  work  alone 
was  exceedingly  heavy,  so  much  so  that  at  times  he 
was  engaged  from  break  of  day  to  sunset.  Those 
who  came  to  see  it  were  astonished  as  they  noticed 
the  old  Bishop  wearing  out  eight  clerks  in  succession, 
who  waited  on  him  with  the  Chrism,  and  who  suc- 
cumbed to  the  toil,  whilst  he  exhibited  no  signs  of 
fatigue.  By  means  of  these  constant  visitations  Wul- 
stan  became  intimately  acquainted  with  the  condition 
and  wants  of  his  Diocese.  One  of  these  was  a  great 
need  of  more  Churches.  Numerous  villages  and 
hamlets  had  never  hitherto  had  a  Church  of  their 
own,  and  many  of  the  existing  Churches  were  in  a 
ruinous  state.  Wulstan  built  a  large  number  himself, 
and   urged  this  duty  on  all  proprietors  of  the  soil. 


S.    Wulstan.  399 

Up  to  this  period  the  Altars  in  nearly  all  the 
Churches  were  of  wood  ;  for  these  he  substituted 
Altars  of  stone.  His  grandest  undertaking  (which  he 
had  the  happiness  to  complete)  was  the  rebuilding 
of  his  Cathedral.  The  edifice  which  then  stood  was 
in  a  ruinous  condition.  Wulstan  therefore  felt 
bound  to  rebuild  it,  but  to  pull  it  down  grieved 
him  sore,  for  it  was  associated  with  the  memories 
of  departed  Saints,  of  S.  Oswald,  in  particular,  who 
had  built  it.  Accordingly  on  the  day  when  the  old 
building  was  unroofed,  he  was  seen,  we  are  told,  in 
the  Cathedral  yard,  sad,  dejected,  and  with  eyes 
suffused  with  tears.  Those  who  were  with  him,  not 
understanding  the  cause  of  his  sorrow,  bade  him 
rejoice  on  such  an  occasion,  but  they  could  not  make 
him  dry  his  tears.  None  the  less,  he  did  his  utmost 
for  his  new  Cathedral,  and  no  doubt  it  was  as  fine 
a  building  as  the  architecture  of  that  age  made 
possible. 

Wulstan's  Cathedral  has,  of  course,  long  ago 
perished.  The  present  Cathedral  dates  about  A.D. 
12 1 8,  and  is  the  work  of  Bishop  Sylvester.  It  seems 
certain,  however,  that  there  are  yet  remains  of  S. 
Wulstan's  building.  The  crypt  of  the  present 
Cathedral  answers  architecturally  with  the  date  of 
his  time,  and  may  safely  be  regarded  as  his  work. 
Moreover,  the  funds  from  which  the  present  Cathedral 
was  built  were  mainly  supplied  from  offerings  made 
at  his  shrine,  and  from  the  patronage  of  King  John, 


400     The  Closing  Period  of  the  Anglo- Saxo7i  Era, 

whose  attachment  to  Worcester  was  greatly  due  to 
his  veneration  for  S.  Wulstan.  It  may  fairly,  there- 
fore, be  said  that  few,  if  any,  contributed  more  to  the 
present  Cathedral  than  S.  Wulstan. 

His  latter  days  were,  on  the  whole,  calm  and 
peaceful.  There  occurred  occasional  disquietudes 
from  the  neighbouring  Norman  lords.  The  Abbat 
of  Evesham,  also,  vexed  him  from  time  to  time  with 
litigious  lawsuits,  and  imposed  upon  his  forbearance. 
Such  vexations  he  bore  with  the  greater  equanimity 
from  experience  of  more  serious  troubles  in  his  earlier 
life.  The  most  disturbing  trial  of  his  latter  days 
occurred  A.D.  1088,  at  the  death  of  the  conqueror. 
William,  it  will  he  remembered,  left  England  to  his 
second  son,  and  this  led  to  a  civil  war,  for  Robert 
was  not  content  with  Normandy,  and  an  important 
party    among   the   nobles    favoured    his   pretensions. 

In  the  strife  Wulstan  continued  his  allegiance  to 
the  conqueror  by  adhering  to  William  Rufus,  and  the 
new  King  had  such  perfect  confidence  in  his  loyalty 
that  he  confided  the  Castle  at  Worcester  to  his  trust. 
In  the  meantime  large  armaments  in  Robert's 
interests  had  gathered  in  the  Midlands.  They 
seized  the  City  of  Bristol,  and  plundered  it.  Bath 
also  was  taken,  and  given  to  the  spoil.  A  vast 
body  of  men  came  from  Wales  against  Worcester, 
vowing  that  they  would  burn  it,  and  its  new 
Cathedral  (which  had  only  been  completed  that 
very  year).     Wulstan  was   spared  this   misery.     He 


S.    Wulsian.  401 

had  with  him  in  the  fort  a  small  force  of  trained 
soldiers.  These,  issuing  forth  in  the  night,  fell 
suddenly  on  the  undisciplined  invaders,  and  routed 
them  with  great  loss.  Henry  of  Huntingdon  gives 
the  following  account  of  this  affray  : — "  They  were 
"  preparing  to  assault  the  Cathedral  and  Castle,  when 
"  Wulstan,  the  venerable  Bishop,  in  his  deep  necessity, 
"  implored  the  aid  of  his  greatest  friend,  even  GOD 
"  the  most  high,  by  whose  help,  whilst  the  Bishop 
"  lay  prostrate  in  prayer  before  the  altar,  a  small 
"  party  of  soldiers,  who  sallied  forth  against  the 
"  enemy,  was  able  to  slay,  or  capture  five  thousand 
"  of  them."  The  troubles  connected  with  this  civil 
war,  though  sore  at  the  time,  were  over  before  the 
year  was  concluded. 

It  now  only  remains  to  tell  a  few  details 
of  his  private  life,  and  perseverance  in  good  works 
even  to  the  end.  In  the  administration  of  his  Diocese 
S.  Wulstan  was  a  strict  disciplinarian.  He  dealt 
severely  with  such  of  the  Clergy  as  neglected  their 
flocks,  or  whose  lives  were  not  in  accordance  with 
their  profession.  On  the  same  principle  he  was  hard 
on  the  married  Clergy.  In  this  he  cannot  fairly  be 
blamed,  for  he  was  but  carrying  out  the  law. 
Otherwise,  when  duty  did  not  require  it,  he  was 
most  compassionate  to  all,  sympathizing  with  his 
fellow-men,  even  in  their  faults  and  failings.  With 
none  more  so  than  with  those  who  sought  him  for 
their  spiritual    necessities.      Mahnesbury  says,    "  He 

2  c 


402      TJie  Closing  Period  of  the  Anglo-Saxon  Era, 

"welcomed  with  joy  and    kind    encouragement    any 
"who  came  to  him  to  confess  their  sins,  and  would 
"  listen  to  their  confessions  with  the  tenderest  sym- 
"  pathy,  shewing  no  signs  of  repugnance,  or  contempt, 
"but  as   one  who  compassionated  their  misery  (not 
*'  horrified  at  their  disclosures).     The  consequence  of 
"  this  was  that  people  came  to  him  from  all  parts  of 
"  England,  and   what  they  dared  not  tell  to  anyone 
"  else,  they  did  not  blush  to  confess  to  him.     They 
"seemed  not   ashamed  to  tell   him  what  they  were 
"ashamed  and  sad   to  have   done.     The  Bishop  by 
"his    kindness    encouraged   this  confidence,   bidding 
"  them   earnestly  not  to  despair,  and  shewing  them 
"  how  to  avoid  sin  for  the  future,  and  how  to  wipe 
"  out    their    present    stains."      Nor    was    it    a    less 
remarkable    feature    in    his    character    that    to    none 
was    he    more    kind    and    intimate   than   with   those 
with   whose    sins    and    penitence    he   had    become 
acquainted. 

In  accordance  with  the  custom  of  these  times,  he 
had  in  his  palace  a  number  of  youths  and  boys,  sons 
of  noble  and  rich  parents,  entrusted  to  him  for  their 
education.  Of  these  he  took  great  care,  using  his 
influence  to  the  uttermost  to  train  them  in  good 
ways.  It  was  part  of  his  discipline  to  accustom 
these  young  nobles  to  wait  and  attend  on  the  poor. 
They  were  expected  to  lay  tables  for  them,  to  serve 
up  dinner,  bring  water  for  the  washing  of  their 
hands,  etc.     If  any  of  these  boys,  conscious  of  high 


6".    Wulstan.  403 

birth,  shewed  symptoms  of  pride,  or  disdain,  even  by 
a  look,  he  would  by  no  means  pass  it  over.    "  He  had 
"  rather  be  offended  in  other  ways  than  by  seeing  the 
"poor  slighted.     It  was  the   Lord's  command   that 
"  we  do  service  to  them,  and  that  command  must  be 
"obeyed."     With  these  and  such-like  words  he  would 
humble  them,  and  lead  them  to  feel  a  reverence  for 
the    poor.      Boys    of    a    fair    countenance    attracted 
him  greatly.     He  would  gently  stroke  their  heads, 
and  say,  "  How  beautiful  must  the  Creator  be,  whose 
"creatures   are   so  fair."     His   charities   to   the   poor 
abounded   more  and    more  the  older  he  grew.     His 
biographer  gives  the  following  account  of  his  obser- 
vance of  Lent,  and  in  particular  of  Maundy  Thursday, 
which  was  a  great  institution  in  these  early  times  : — 
"  It  was  his  custom,"  he  writes,  "  to  wash  the  feet  and 
"  hands  of  a  few   poor  folk  every  day  in  Lent,  after 
"  which    he   gave   them    food.     This    he   did    in   the 
"  night-time,  to  avoid  publicity.    When  thus  engaged, 
"  if  he  noticed   any  one  of  these  poor  people  to  be 
"  suffering  from  the  King's  Evil,  he  would  wipe  his 
"  feet  with  special  care,  and  would  lovingly  kiss  the 
"  sores,  and    the  very  ulcers  in    them."     The  whole 
day  of  the  Lord's  Supper  (Maundy  Thursday)  was 
spent  in  a  round  of  pious  duties  from  early  dawn  to 
nightfall.     None  of  these  seemed  to  give  him  greater 
pleasure  than  the  Service  which  was  connected  with 
the  reconciliation  of  penitents.    So  gracious  and  kind 
was    his    manner   towards    them,    "  that    when    they 


404     The  Closing  Period  of  the  Anglo-Saxon  Era. 

"  looked  upon  him,"  his  biographer  says,  "  they  could 
"scarce  believe  that  they  were  not  looking  at  an 
"  angel  of  GOD."  He  made  a  point  of  always  dining^ 
on  this  day  with  these  reconciled  penitents.  On  his 
last  Maundy  Thursday  these  duties  were  performed 
with  such  zeal  and  care  that  what  he  did  on  former 
years  seemed  nothing.  Doubtless  he  had  a  presenti- 
ment that  it  was  for  the  last  time.  All  the  servants 
were  struck  with  his  extraordinary  earnestness.  He 
had  given  an  order  to  his  bailiffs  that  they  should 
provide  him,  each  from  his  own  farm,  one  suit  of 
apparel,  shoes  for  ten  men,  and  food  for  a  hundred. 
Moreover,  he  had  directed  his  chamberlain  to  buy 
stores  of  the  same,  that  what  the  farms  failed  to 
supply  might  be  provided  by  the  palace.  Three 
times  on  that  day  was  the  great  Hall  filled  so  full 
of  poor  people  that  there  was  scarce  passage  through 
their  long  and  serried  ranks. 

The  din  of  so  large  a  crowd  filled  the  whole 
Palace,  whilst  the  monks  and  clerks  busied  them- 
selves with  washing  the  feet  of  the  guests.  Wulstan, 
in  the  meantime,  sat  in  the  midst  of  them,  supported 
on  his  Episcopal  chair.  The  immense  fatigue  which 
he  had  already  undergone  had  exhausted  his 
strength  ;  if  he  had  not  the  power  to  wash  their  feet, 
he  would  at  least  join  in  the  proceedings  by  his 
presence.  His  mind  was  revolving  all  this  time  how 
it  would  be  possible  to  supply  so  great  a  crowd  of 
people,  so   that  none  should  go  away  empty.     And 


S.    Wulstan.  405 

now,  not  only  once  but  twice,  had  that  spacious  Hall 
been  emptied  of  its  guests ;  all  had  gone  away  equipped 
with  new  clothes,  appetites  satisfied,  hearts  gladdened 
with  gifts  of  money  and  of  shoes.  The  Hall  had  been 
filled  a  third  time,  when  a  monk  whispered  into  the 
Bishop's  ear  that  the  money  and  clothes  were  all 
gone,  that  the  food  was  running  short,  and  that  the 
master  of  the  Hall  and  chamberlains  refused  any 
further  supply.  "  Was  it  of  any  use  to  wash  the  feet 
"  of  these  poor  people  when  they  had  nothing  to  give 
"  them  afterwards  ? "  "  Yea,"  replied  the  Bishop, 
"  let  the  Lord's  command  be  fulfilled  ;  His  goodness 
"  will  supply  what  is  wanting.  My  servants  will  not 
"  aid  me  now  in  what  I  wish — they  will  be  willing 
"  enough  when  I  am  gone."  Scarce  in  his  grief  had 
he  uttered  these  words,  when,  lo,  three  messengers 
entered  the  Hall,  almost,  for  haste,  treading  on  each 
other's  heels.  The  first  announced  to  the  Bishop  a 
gift  of  money,  the  second  that  of  a  palfrey,  the  third 
a  present  of  oxen.  The  Bishop,  raising  his  eyes  and 
hands  to  heaven,  thanked  GOD  for  this  providential 
supply,  the  monks  also  could  scarce  restrain  their 
tears  for  joy.  All  returned  thanks  to  GOD.  The 
horse  and  the  bullocks  were  forthwith  sold,  and  with 
the  money  thus  received,  and  the  gift  of  silver,  all 
difficulties  vanished,  and  an  abundant  supply  was 
found  for  the  remaining  guests.  The  Bishop  had 
given  orders  to  his  attendants  to  provide  a  feast  for 
the  ensuing  Easter  Day,  as  he  intended  to  entertain 


4o6     The  Closing  Period  of  the  Anglo-Saxon  Era. 

some  worthy  guests.  His  chamberlain,  misunder- 
standing his  meaning,  sent  invitations  to  a  number 
of  rich  persons  in  the  neighbourhood.  When  the 
Paschal  F'east  had  arrived,  the  Hall  was  filled  again 
with  a  crowd  of  poor  people,  and  the  Bishop  declared 
his  intention  of  dining  with  them.  The  master  of  the 
Hall,  in  extreme  vexation,  remonstrated  with  him  for 
leaving  his  proper  guests  "  to  dine,"  as  he  expressed  it, 
with  a  "  lot  of  paupers."  Wulstan,  ignoring  the 
man's  insolence,  quietly  reminded  him  of  the  words 
of  the  Lord,  how  He  had  said  it  was  better  far  to 
feast  the  poor  than  the  rich  ;  adding,  that  for  his  own 
part,  he  would  far  sooner  dine  with  the  poor  than 
with  the  King  of  England.  "  Nor  did  he  say  this," 
continues  his  biographer,  "  from  want  of  experience, 
"  for  the  King  (the  conqueror)  would  often  have 
"  him  with  his  guests,  and  treat  him  with  great 
"honour.  As  did  also  the  nobles,  who  would 
"  frequently  invite  him  to  their  tables  and  listen 
"  with  respect  to  his  counsels.  Yea,  even  those  who 
"  did  wrong  themselves,  yet,  as  it  were,  honouring 
"  in  others  what  was  lacking  in  themselves,  held  him 
"  in  respect.  Nor  was  this  the  case  only  in  England  ; 
"  his  reputation  spread  wide  abroad.  The  Kings 
"  of  Ireland  greatly  cultivated  his  friendship,  the 
"  King  of  Scotland,  Malcolm,  with  his  revered 
"  Queen,  Margaret,  commended  themselves  to  his 
"  prayers."  Letters  to  the  same  purport  are  still 
extant,    addressed     to    him    by    the     Patriarch     of 


6".    Wulstan.  407 

Jerusalem,   the    Pope   of   Rome,    and    other   foreign 
Prelates. 

It  is  time,  however,  that  we  proceed  to  relate 
the  details  of  his  sad  but  glorious  death,  which 
occurred  shortly  after  the  events  just  now  narrated. 
At  Whitsuntide,  in  the  same  year,  he  was  struck 
with  a  serious  malady,  which  affected  the  use  of  his 
limbs,  and  confined  him  to  his  bed.  He  forthwith 
sent  to  Robert,  Bishop  of  Hereford,  a  very  dear 
friend,  to  ask  him  to  visit  him  without  delay.  On  his 
arrival,  he  made  a  confession  to  him  of  his  sins  and 
shortcomings,  and  insisted  on  receiving  the  discipline, 
a  scourging,  i.e.,  on  his  naked  back.  From  this  time 
he  lingered  a  few  months,  sometimes  better,  some- 
times worse,  till  the  beginning  of  the  New  Year  ;  a 
slow  fever  was  consuming  his  vitals,  and  bringing 
him  gradually  to  his  end.  The  decay  of  his  bodily 
vigour  seemed  only  to  increase  that  of  his  soul  ;  so 
by  degrees  he  was  matured  for  heaven. 

After  the  festival  of  the  Circumcision  the  Bishop 
of  Hereford  paid  him  a  second  visit,  in  company 
with  two  of  Wulstan's  principal  Abbats,  Serlo  of 
Gloucester  and  Gerald  of  Tewkesbury.  This  was 
to  enable  him  to  make  a  few  necessary  arrange- 
ments for  his  Diocese.  These  completed,  he  bade 
them  a  final  farewell.  Thenceforward  his  malady 
increased,  and  hastened  his  journey  heavenwards. 
His  sickness  did  not  interfere  with  his  devotions. 
Seated,  rather  than  lying  on  his  couch,  he  fixed  his 


408      The  Closing  Period  of  the  Anglo-Saxon  Era. 

eyes   on    the    Altar,  and    listened   with    his   ears    to 
psalmody.     His    couch   was    purposely  so    arranged 
that  he  could  see  without  difficulty  into  the  Oratory. 
Eight  days  before   his   death  he    received    Extreme 
Unction  from  the  hands  of  Thomas,  the  Prior,  and 
daily  afterwards  fortified  himself  with  the  Viaticum. 
He  breathed  his  last  on  the   19th  of  January,  1095, 
in    the  87th    year   of   his    age,  and    the  34th  of  his 
Episcopate.       "  People     say,"     writes     Mahnesbury^ 
"  that    he   had    a   foreknowledge   of    his    longevity, 
"which    he   often    alluded    to.     Once   in    particular, 
"  when   the   monks  were   all   assembled  with  him   in 
"the  chapter-house,  deep   in  conference    together,  it 
"  so  happened    that    the    Bishop  slumbered,  and  his 
"head    fell    back  upon    his   shoulder.     The  alarmed 
"  monks  thought  that  he  was  dead,  and  raised  a  loud 
"  clamour  with   their  lamentations,  which  woke    the 
"  Bishop  up,  and  he  enquired  the  cause  of  the  noise. 
"On  being  informed,  he  soothed  their  fears.     'Trust 
" '  me,'  he   said,  '  my  old   crazy   body    will    last   yet 
"'some  time,  and  will  bring  me  to  a  good  old  age, 
"  '  and  when  I  am  gone  I  shall  be  with  you,  in  some 
" '  sense,  still,  nor  need  you  fear  any  of  the  evils  you 
" '  apprehend    if  only  you   are   faithful   and    true    to 
"  '  God.'  "     After  his  death  his  body  was  washed,  and 
all  who  beheld  it  were  struck  with  the  colour,  which 
was  of  a  fine  white  and  ruddy  look.     The  nose,  which 
in  lifetime  was  somewhat  prominent  and  red,  became 
white  and  proportionate  with  his  other  features.      His 


vS.    Wulstan.  409 

Episcopal  ring,  which  would  occasionally  drop  off 
when  he  was  alive,  could  not  now  be  detached  from 
his  finger,  and  was  buried  with  him.  The  body  was 
placed  on  a  bier,  and  borne  in  solemn  procession  to 
the  Cathedral.  There  it  was  placed  in  front  of  the 
Altar,  the  Clergy  seating  themselves  around  it  ;  and 
there  through  that  night,  and  the  following  day  and 
succeeding  night,  they  remained  engaged  in  prayer 
and  intercession  to  GOD. 

Wulstan's  beloved  friend,  the  Bishop  of  Hereford, 
was  at  this  time  at  Court  with  the  King.  The  night 
that  Wulstan  died  he  dreamed  that  he  saw  him. 
But,  Oh !  how  changed  !  He  seemed  of  a  rosy  hue 
and  bright  heavenly  light  ;  he  held  his  Pastoral 
Staff  in  his  hand,  and  thus  he  seemed  to  say, 
"  Brother  Robert,  hasten  to  Worcester.  It  is  my 
"  wish  that  you  perform  my  funeral  rites.  Commit 
"  my  body  to  the  ground,  my  soul  to  GOD."  Robert, 
in  his  sleep,  seemed  to  answer,  "  My  lord,  my  beloved 
"  friend  !  Do  you  bid  me  to  bury  you  ?  I  never  saw 
*'  you  look  so  well  these  five  years  past."  "  Be  that 
"  as  it  may,"  replied  Wulstan,  "  it  is  the  Will  of  GoD, 
"  and  you  must  do  it.  Disregard  not  my  words,  but 
"  hasten  to  Worcester."  The  Bishop,  awaking  from 
his  sleep,  went  to  the  King,  informed  him  of  his  dream, 
and  requested  permission  to  leave  Court,  which  was 
granted  him.  He  then  came  full  speed  to  Worcester, 
his  long  friendship  spurring  him  on.  Divine  pro- 
vidence favoured  his  desires,  he  arrived  in  Worcester 


4IO     The  Closing  Period  of  the  Anglo-Saxon  Era. 

in  time  to  perform  the  funeral  rites,  which  took  place 
on  the  Sunday  after  his  death.  Speaking  of  them,  his 
biographer  says :  "  His  remains  were  then  interred  amid 
*'  the  universal  lamentations  of  the  people,  who  sobbed 
*'  aloud,  so  that  the  vaulted  roofs  of  the  Cathedral  re- 
"  echoed  with  the  noise."  "  Nor  was  this  an  ordinary 
"  or  simulated  grief — but  a  real  sorrow  of  the  heart. 
"  All  deplored  the  ruin  of  religion,  the  misery  of  the 
"  country  in  this  man's  death.  Nor  would  it  be  easy 
"to  say  who  had  the  justest  cause  of  grief,  the  Clergy 
"  or  laity,  the  old  or  the  young,  the  rich  or  the  poor. 
"  His  body  was  consigned  to  the  grave,  but  his 
**  memory  lives  fresh  in  the  hearts  of  his  people.  You 
"could  scarce  find  a  city  or  a  religious  house  in  which 
"the  memory  of  the  departed  Bishop  was  not  lovingly 
"preserved.  Not  content  with  a  yearly  festival,  a 
"  weekly  one  is  usually  observed — by  the  Clergy  with 
"  prayers  and  Masses,  by  the  Laity  with  largesses  and 
"most  abundant  alms."  In  about  a  hundred  years 
from  the  date  of  his  death  he  was  Canonized,  after  an 
official  enquiry  made  by  certain  Commissioners, 
among  whom  were  the  Archbishop  of  Canterbury, 
the  Bishop  of  Ely,  and  other  Prelates.  We  need  not 
investigate  the  grounds  of  his  canonization.  Few 
will  doubt  the  justice  of  the  decision — for  would  it  be 
easy  to  find  a  man  more  full  of  the  love  of  GOD  and 
of  his  fellow-men  ?  We  see  in  S.  Wulstan  a  notable 
example  of  one  who,  from  his  earliest  days,  en- 
deavoured to  live  a  life  of  daily  self-denial   and  of 


z 

< 

U. 
O 

a: 

? 
o 

a 

-] 
o 


04 


S.    Wulstan.  411 

severe  self-discipline.  There  is  a  prejudice  in  our 
own  days  against  asceticism — not  perhaps  altogether 
without  some  excuse — for  must  it  not  be  admitted 
that  it  has  sometimes  beeen  practised  under  forbidding 
aspects  ? 

Doubtless  examples  of  asceticism  may  be  met 
with  too  nearly  allied  to  that  of  the  fakirs  in 
India,  which  counts  pain  and  suffering  in  itself  a 
virtue ;  and  again  it  has  been  seen  at  times  com- 
bined with  harshness  of  temper  and  a  sour  severity 
from  which  we  all  naturally  shrink.  Certainly  also 
it  is  true  that  some  pious  Christians  in  their  zeal  have 
practised  it  indiscreetly  to  the  injury  of  their  health. 
Hence,  perhaps,  the  wide-spread  prejudice  in  our  own 
day  against  a  discipline  which  CHRIST  Himself  and 
all  his  Saints  practised,  and  which  may  truly  be  said 
to  be  of  the  very  essence  of  Christianity.  Those  who 
study  the  lives  of  the  Saints  will  see  that  this  spiritual 
exercise  is  not  necessarily  associated  with  any  of  the 
unpleasing  draw-backs  alluded  to  above.  We  find 
holy  men  using  it  discreetly  as  a  means  to  an  end, 
for  conquering  self,  and  for  bringing  the  body  into 
subjection  to  the  spirit.  How  free  was  the  asceticism 
which  S.  Wulstan  practised  from  the  taint  of  spiritual 
pride  and  from  hardness  of  temper.  What  deep 
humility  possessed  his  soul !  What  tender  love  for 
others  !  What  sympathy  for  them  in  their  cares  and 
sorrows  !  It  is  plain,  also,  from  his  ripe  old  age  and 
vigorous  health  to  the  last,  that  he  did  not  over-tax 


412      The  Closing  Period  of  the  Anglo-Saxon  Era. 

his  bodily  strength.  There  is  little  danger,  in  the 
present  day,  of  anyone  attempting  to  rival  S.  Wulstan 
in  asceticism.  Nor  is  it  indeed  desirable  to  attempt 
it.  But  it  is  a  grave  question,  whether  we  should  not 
all  of  us  be  the  better  for  more  daily  self-denial.  Is 
it  not  folly  to  expect  the  blessings  of  our  religion  if 
we  neglect  the  condition  on  which  they  depend  ? 
How  plain  are  the  words  of  CHRIST,  "  If  any  will 
"come  after  Me,  let  him  deny  himself,  and  take  up 
"his  cross  daily,  and  follow  Me."  And,  again,  to 
whom  are  His  best  promises  given  ?  Are  they  not  to 
those  who  have  forsaken  that  which  was  naturally 
dearest  to  them  ?  In  Wulstan  we  may  see  how  these 
promises  were  fulfilled.  Certainly  in  pure  sincerity 
of  heart  he  resigned  all  worldly  happiness  in  order 
that  he  might  the  better  follow  Christ.  And  what 
was  the  result  ?  A  life  of  singular  happiness,  peace,  and 
joy.  Blessed  in  himself  a  thousand-fold,  he  became 
a  blessing  to  all  among  whom  he  lived — above  all  to 
his  most  unhappy  countrymen,  groaning  under  the 
rule  of  the  Norman  Conqueror. 


S.    Walstan.  413 


A.D.  1016. 


S.  Walstan  was  a  serf,  or  agricultural  labourer,  who 
lived  and  died  in  the  neighbourhood  of  Norwich. 
After  his  death  he  was  popularly  regarded  as  a  saint, 
and  it  became  a  custom  with  mowers  and  other 
labouring  men,  to  meet  together  at  his  grave  on  the 
anniversary  of  his  death  for  a  religious  Service.  His 
body  was  enshrined  in  the  Church  of  his  native 
village,  and  the  Church  itself  was  dedicated  to  him. 
His  festival  was  very  popular,  and  multitudes  of 
people  used  to  come  to  it  from  every  part  of 
England,  and  even  from  the  Continent. 

His  acts  have  little  (if  any)  historical  worth,  but 
they  are  interesting  as  a  legend,  and  as  such  we  give 
a  portion  of  them. 

LEGEND. 

S.  Walstan,  beloved  of  GoD,  was  born  in  the  South  of  England,  in 
the  village  of  Bawburg  (Baber).  His  parents,  Benedict  and  Blida, 
were  of  the  royal  lineage.  The  child,  from  his  earliest  days  shewed 
great  tokens  of  piety,  serving  GoD,  even  in  his  infancy,  to  the  best  of 
his  power,  with  great  humility  and  simplicity  of  mind.  He  was 
scarce  twelve  years  old  when,  drawn  by  divine  inspiration,  and  the 


414     T^f^^  Closing  Period  of  tJie  Anglo-Saxon  Era. 

teaching  of  the  Gospel,  he  sought  and  obtained  leave  of  his  parents 
to  repudiate  any  title  he  might  possess  to  the  royal  succession. 
Moreover,  in  order  that  he  might  be  more  free  for  prayer  and  other 
exercises  of  devotion,  he  left  the  place  of  his  birth,  and  betook 
himself  to  the  North  of  England.  There,  in  order  to  practice  himself 
in  servitude  and  holy  obedience,  he  bound  himself  in  service  to  a  certain 
husbandman  in  the  village  of  Taverham.  .  .  .  Being  full  of  the  grace  of 
God,  he  often  gave  away  to  those  who  were  poorer  than  himself  part 
of  the  victuals  which  he  received  for  his  service,  and  even  a  part  of 
his  garments.  Accordingly,  it  happened  one  day,  when  a  poor  man 
was  begging  an  alms,  that,  having  nothing  else  in  hand,  he  gave  him 
his  shoes,  bidding  him  never  to  tell  it  to  any  one.  However,  it  came 
to  the  ears  of  his  mistress.  This  malicious  woman,  under  pretence  of 
a  great  need,  ordered  the  holy  man  to  go  to  a  wood  not  far  off  and 
bring  her  thence  a  load  of  thorns.  But  Almighty  GoD  did  not  desert 
His  servant  on  this  occasion,  but  was  miraculously  present  with  him, 
so  that  he  went  among  the  thorns  and  brambles  without  being  hurt  by 
them.  He  trod  upon  them  as  upon  roses,  which  breathed  forth  their 
sweetest  scent  and  fragrance.  Having  loaded  the  wagon  with  the 
assistance  of  his  master,  he  brought  it  home  to  his  wicked  mistress. 
When  the  woman  saw  him  thus  unhurt,  with  the  load  of  brambles  at 
her  door,  she  was  filled  with  a  sense  of  shame,  and,  falling  humbly  at 
S.  Walstan's  feet,  begged  his  pardon  amid  a  flood  of  tears. 

His  master,  seeing  the  divine  grace  so  strongly  manifested  in  him, 
conceived  a  great  affection  for  him,  and,  having  no  child  of  his  own, 
would  have  made  him  his  heir.  This  he  one  day  declared  publicly 
before  many  witnesses.  The  Saint,  who  was  present,  absolutely 
refused  consent  to  such  a  proposal,  but  made  one  request,  that,  for  the 
sake  of  his  past  services,  his  master  would  give  him  the  calf  of  a 
certain  cow  which  was  expected  soon  to  calve.  This  request  his 
master  readily  granted.  When,  a  short  time  afterwards,  the  cow 
calved,  she  gave  birth  to  two  bull  calves,  which  thus  became  the 
property  of  the  Saint.  He  took  the  greatest  care  of  them,  nourishing 
them  as  best  he  was  able.  This,  however,  he  did,  not  for  the  sake  of 
earthly  gain,  but  in  furtherance  of  the  Divine  Will — for  it  had  been 
revealed  to  him  that  his  body  would  be  conveyed  to  the  place  of  its 
sepulture  by  these  calves,  as  came  to  pass  in  due  time.  One  Friday 
morning,  as  he  was  mowing  with  others  in  a  meadow,  he 
received  a  divine  intimation  that  his  end  was  approaching.  His  first 
act  (after  cheerfully  resigning  himself  to  the  Divine  Will)  was  to  go  to 
his  Priest,  to  whom  he  made  a  contrite  confession,  and  from  whom  he 
received  the  Sacrament  of  the  Body  and  the  Blood  of  Christ,  and  also 


^.    Waist  an.  415 

Extreme  Unction,  after  which  he  returned  to  his  work.  The  following 
day,  when  he  was  mowing  in  the  same  meadow,  at  three  o'clock  in 
the  afternoon,  he  suddenly  threw  away  his  scythe,  exclaiming  that  it 
was  time  to  give  over  work,  for  he  could  hear  the  bells  in  heaven 
chiming  to  "  worship."  His  fellow-labourers  wondering  at  what  he 
meant,  he  said  to  one  of  them,  "  Place  your  foot  on  mine,  and  you 
"will  see  the  heavens  opened,  and  the  angels  of  God  clanging 
"celestial  bells  !" 

S.  Walstan  died  in  the  same  meadow  on  the  following  Monday,  as 
he  was  at  work  with  his  companions.  Before  he  died  he  declared  his 
will,  which  was  as  follows  :  His  soul  he  commended  to  Almighty 
God,  to  the  Virgin  Mary,  and  all  Saints  ;  and  his  body  he  willed 
should  be  decently  laid  upon  a  wagon,  which,  without  a  driver, 
should  be  borne  by  his  tvvo  oxen  whithersoever  the  Divine  Will 
ordained. 

Accordingly,  a  little  time  after  his  death,  some  good  men  placed  his 
body  on  a  wagon,  and  yoked  his  oxen  to  it.  They  went  off  straight 
to  the  wood  of  Costerhaye,  and  thence  took  the  straight  road  to  the 
village  of  Baber.  Arrived  there,  they  stopped  at  the  place  where 
now  his  "  body  rests,  and  would  go  no  further." 


It  would  appear  from  this  that  the  Church  was  built 
over  his  remains.  It  was  dedicated  to  S.  Mary  and 
S.  Walstan.  His  body  lay  in  the  north  aisle  until 
the  sixteenth  century,  when,  by  order  of  King  Henry 
VI n.,  this  part  of  the  Church  was  pulled  down. 


41 6     The  Closing  Period  of  the  Anglo-Saxon  Era. 


&♦  ©tttitntan* 

Date  uncertain. 


S.  CUTHMAN  is  another  saint  of  humble  Hfe.  He 
was  born  of  pious  parents  in  the  South  of  England. 
His  father  was  a  small  farmer,  and  Cuthman's  first 
employment  was  to  tend  his  father's  sheep.  These 
he  took  out  daily  to  pasture,  remaining  with  them 
(meal-times  excepted)  during  the  whole  of  the  day. 
In  process  of  time  his  father  died,  and  his  aged 
mother  was  left  to  his  care,  "  whose  grief,"  we  are 
told,  "  he  softened,  not  so  much  by  words,  as  by  the 
"services  of  a  most  devoted  love."  He  became  the 
staff  of  her  old  age,  the  light  of  her  eyes  ;  his  only 
care  being  to  supply  her  needs.  They  lived  for  some 
years  on  the  goods  bequeathed  them  by  the  father, 
but  when  these  were  spent  they  began  to  be  in  want. 
Their  difficulties  were  much  increased  by  the  state 
of  his  mother's  health  ;  she  was  hopelessly  paralyzed, 
and  had  lost  the  entire  use  of  her  limbs.  Under 
these  circumstances,  unable  to  find  any  other  means 
of  subsistence  for  his  mother  and  himself,  Cuthman 
was  reduced  to  a  life  of  mendicancy.     He  laid  his 


6".   CutJnnan.  41.7 

mother  on  a  wooden  truck  (which  had  a  wheel 
attached  to  it  underneath)  ;  this  he  pushed  before 
him,  and  so  journeyed  about  the  country,  supplying 
his  mother's  needs  by  begging.  After  many  years 
thus  spent  in  bitter  endurance  of  cold,  hunger,  and 
fatigue,  he  came  at  last  to  a  place  now  called 
Steyning  (in  Sussex).  Here  his  truck  broke  down, 
so  that  he  was  unable  to  proceed  any  further.  His 
first  care  was  to  build  a  hut  in  which  his  mother 
might  find  shelter.  This  accomplished,  he  spent  his 
leisure  time  (when  not  engaged  in  the  care  of  his 
mother)  in  erecting  a  little  wooden  Church,  for 
there  was  none  in  the  place.  GOD  blessed  his  pious 
design  ;  he  made  no  little  progress.  He  chose  for 
his  site  a  lovely  spot,  lying  at  the  foot  of  a  shady 
hill,  covered  at  that  time  with  shrubs  and  brushwood, 
and  watered  by  a  sparkling  stream.  The  people  in 
the  neighbourhood  interested  themselves  in  his 
design,  and  assisted  him  generously.  And  so  in 
time  all  difficulties  were  overcome,  and  the  Church 
was  consecrated. 

This  was  the  humble  origin  of  Steyning  Church, 
which  became  in  process  of  time  a  Church  of 
importance,  with  its  Dean  and  Canons. 

Cuthman  lived  many  years  after  the  consecration 
of  the  Church,  of  which  he  became  the  custos  or 
warden.  He  was  held  in  much  reverence  for  his 
piety,  and  after  his  death  was  regarded  as  a  saint. 


2  D 


41 8     The  Closing  Period  of  the  Anglo-Saxon  Era, 


a*  i*latgaret  of  Sctitlanli* 

QUEEN. 

A.D.   1093, 


S.  Margaret  was  the  elder  sister  of  Edgar  Etheling, 
rightful  heir  to  the  Crown  of  England  at  the  death  of 
the  Confessor.  They,  with  another  sister,  Christina, 
were  the  children  of  Prince  Edward.  This  Edward 
was  the  son  of  Edmund  Ironsides,  at  whose  death 
he  was  deported  from  England  by  Canute,  and  lived 
in  banishment  during  that  monarch's  reign,  but  was 
invited  back  into  England,  A.D.  1057,  by  Edward 
the  Confessor,  who  intended  to  leave  him  the  Crown 
of  England. 

Edward  was  received  by  the  people  with  great 
rejoicings,  but  unfortunately  died  the  same  year. 
His  children  were  young — Edgar  Etheling  scarce 
more  than  a  boy — at  the  Confessor's  death,  and  so  it 
came  to  pass  that  his  claims  were  overlooked  and 
ignored  by  the  people.  After  the  battle  of  Hastings 
and  Harold's  death,  many  of  the  English  lords 
bethought  themselves  of  the  true  and  rightful  heir, 
but  it  was  then   too  late,  and   Edgar  himself,  with 


vS.  Margaret  of  Scotland,  419 

the  chief  men  of  the  country,  swore  fealty  to  the 
Conqueror.  William  kept  Edgar  with  him  at  Court, 
under  pretence  of  friendship,  but  it  was  not  long 
before  the  Prince  perceived  that  his  best  chance  lay 
in  flight.  He  fled,  therefore,  at  the  first  opportunity, 
with  his  mother,  Agatha,^  and  his  two  sisters,  into 
Scotland,  where  he  was  hospitably  received  by  King 
Malcolm.  This  Malcolm  was  the  son  of  that  King 
Duncan,  with  whom  Shakespeare  has  made  us  all 
familiar.  Malcolm,  it  may  be  remembered,  escaped 
into  England,  at  his  father's  death,  and  received 
much  kindness  from  the  Confessor.  Assisted  by  his 
troops,  he  defeated  Macbeth,  and  gained  his  paternal 
crown.  Thus  he  was  predisposed — apart  from 
political  motives — to  shew  kindness  to  these  English 
exiles,  who  were  so  nearly  related  to  his  benefactor. 
Nor  was  it  long  before  other  and  tenderer  motives 
began  to  be  felt.  The  Princess  Margaret  won  his 
esteem  and  love,  and  he  desired  greatly  to  have  her 
for  his  Queen.  But  for  this  the  exiles  were  not 
prepared.  Malcolm's  life  had  been  a  very  rude  one  ; 
in  England  he  was  chiefly  notorious  for  the  cruelties 
he  had  perpetrated  in  his  raids  on  this  side  the 
border.  Margaret  shrank  from  such  a  marriage ; 
she  had  no  ambition  to  become  a  Oueen,  no  desire 
to  marry  ;  and  when  pushed  to  do  so,  replied  "  that 


^  This  Princess  was  a  daughter  of  the  Emperor  Henry  III. 
Christina,  her  younger  daughter,  became  eventually  a  nun  in  Romsey 
Abbey, 


420     The  Closing  Period  of  the  Anglo-Saxon  Era. 

"  she  would  neither  have  him  (Malcolm)  nor  any 
"other  person,  if  GOD  would  permit  her  to  serve 
"  Him  with  her  carnal  heart."  The  King,  though 
baffled  for  the  time,  yet  continued,  as  opportunities 
allowed,  to  urge  his  suit,  and  the  position  of  the 
exiles  became  embarrassed.  They  made  more  than 
one  attempt  to  escape  out  of  Scotland.  Once,  when 
Malcolm  had  gone  on  a  raid  into  England,  they  fled 
in  a  ship  that  was  sailing  to  the  Continent,  but  a 
sudden  storm  in  the  course  of  their  passage  drove 
them  back  on  the  English  coast.  They  landed  near 
Wearmouth,  where,  as  it  happened,  Malcolm  was 
encamped  with  his  army,  and  they  were  fain  to  go 
back  to  Scotland  under  his  protection. 

At  another  time  they  tried  with  no  better  success 
to  pass  over  to  Cologne  ;  they  were  driven  back  into 
the  Frith  of  Forth. 

Malcolm  in  no  way  resented  this  treatment  of 
himself,  but  continued  to  shew  the  exiles  hospitality, 
and  at  the  same  time  also  to  urge  his  suit.  At  last, 
won  partly  by  his  forbearance,  and  partly  overcome 
by  the  difficulties  of  their  position,  the  family  yielded. 
Margaret's  scruples  were  overruled,  and  Malcolm 
became  her  husband.  Thus  a  marriage  was  brought 
about  which  proved  to  be  one  of  infinite  service  to 
all  concerned.  The  old  English  chronicler  says  of 
it,  "  The  prescient  Creator  knew  long  before  what  He 
"  would  do  with  her,  namely,  that  she  should  increase 
"  the   glory   of  GOD    in    this    land,   lead    the    King 


S,  Margaret  of  Scotland.  421 

"out  of  the  wrong  into  the  right  path,  bring  him  and 
"  his  people  into  a  better  way,  and  suppress  all  the 
"  bad  customs  which  the  nation  formerly  followed." 

One  of  Margaret's  first  acts  after  her  marriage 
was  to  cause  a  noble  Church  to  be  built  on  the  spot 
where  her  nuptials  were  celebrated,  to  stand  as  a 
memorial  of  her  faith,  where  also  prayers  might  be 
for  ever  offered  for  the  King  and  herself.  This 
Church  she  enriched  with  divers  ornaments,  and  with 
vessels  of  purest  gold.  She  excelled  in  needlework 
and  embroidery,  and  she  taught  and  encouraged  the 
daughters  of  the  nobles  to  employ  themselves  in 
such  work.  Her  private  chambers  soon  became 
storehouses  of  Church  robes  and  vestments,  some  of 
exquisite  beauty.  In  these  rooms  only  her  own  sex 
was,  as  a  rule,  admitted.  On  all  State  occasions, 
when  she  appeared  in  public,  she  went  in  costly 
apparel  such  as  became  a  Queen,  in  deference  to 
what  was  due  to  the  royal  dignity,  though  it  was 
repugnant  to  her  own  feelings. 

Moreover,  in  order  to  do  honour  to  the  nobles  and 
the  courtiers  who  frequented  the  Palace,  she  caused 
the  reception-hall  and  chambers  to  be  handsomely 
decked  with  all  manner  of  furniture  and  ornamental 
decoration.  The  nobles  soon  began  to  follow  her 
example.  To  make  it  easier  for  them  she  encouraged 
merchants  to  come  by  sea  and  land  into  Scotland. 
These  merchants  introduced  abundance  of  wares 
hitherto  unknown  in  that  country.     Thus  she  estab- 


422      The  Closing  Period  of  the  Anglo-Saxon  Er'a. 

lished  most  happy  relations  between  herself  and  the 
nobles,  among  whom  she  exercised  an  unconscious 
refining  influence.  But  most  of  all  was  this  the  case 
with  the  King,  whose  admiration  of  her  was  equal  to 
his  love,  and  both  unbounded.  Not  only  was  he 
willing  to  carry  out  her  suggestions,  so  that  good 
laws  were  passed  and  religion  advanced  in  the  nation, 
but  a  wonderful  change  was  soon  perceptible  in 
himself.  From  Margaret  he  learned  habits  of  prayer 
and  earnestness  of  worship ;  he  followed  also  her 
example  in  works  of  righteousness  and  almsgiving, 
"so  that  men  marvelled  at  the  change."  The  Queen 
had  a  large  family  by  him,^  and,  as  might  have  been 
expected,  was  most  careful  of  their  education,  striving 
with  all  her  power  to  train  them  up  in  pious  ways. 
From  their  earliest  childhood  she  instilled  into  their 
hearts    the   love   of   GOD.      "  O,    my    children,"    she 

^  Margaret's  children  were  as  follows  : — 

1.  Edmund.     This  Prince  devoted  himself  to  religion. 

2.  Edward,  slain  with  his  father  at  Alnick. 

3.  Edgar,  King  of  Scotland. 

4.  Alexander,  King  of  Scotland. 

5.  David,  King  of  Scotland. 

6.  Matilda,  married  to  King  Henry  I.  * 

7.  Mary,  married  to  Count  Eustace  of  Bologne. 

There  was  also  another  son,  Ethelred,  who  died  in  his  infancy. 

The  most  noted  of  Margaret's  children  was  her  youngest  son, 
David,  who  reigned  over  Scotland  twenty-nine  years.  This  admirable 
King,  '*  who  surpassed  all  his  predecessors  in  prudence  and  justice," 
was  sometimes  reckoned  among  the  saints.  He  founded  and  endowed 
four  bishoprics  (Ross,  Brechin,  Dunkeld,  and  Dumblane),  and  fourteen 
grand  abbeys,  among  which  were  Kelso,  Melrose  (rebuilt),  Holyrood 
House,  Jedburgh,  Newbottle,  Kinloss,  and  Drayburgh. 


S.  Margaret  of  Scotland.  423 

would  cry,  ''  fear  the  LORD,  '  for  they  that  fear  the 
" '  Lord  lack  nothing,'  so  shall  you  prosper  in  this 
"world,  and  enjoy  eternal  happiness  with  the  saints 
"hereafter."  She  also  made  it  her  daily  prayer  and 
intercession  to  GOD  that  her  children  might  know 
and  love  their  Creator  in  the  days  of  their  youth. 

By  the  blessing  of  GOD  her  prayers  were  answered  ; 
her  children  grew  up  an  excellent,  united  family, 
devout  in  their  religion,  fond  of  each  other.  Three 
of  them  in  succession  sat  upon  the  throne  of  Scot- 
land ;  one  became  Queen  of  England. 

Whilst  thus  engaged  with  so  many  and  such 
anxious  duties,  Margaret  was  very  careful  not  to 
neglect  her  own  spiritual  life,  which  she  strove  to 
regulate  in  accordance  with  the  precepts  of  Holy 
Writ.  The  Bible  she  had  loved  and  studied  from 
her  youth,  and  she  never  neglected  to  read  it. 
Moreover,  for  the  better  understanding  of  it,  she 
encouraged  those  who  were  learned  to  stay  at  Court, 
in  order  that  she  might  converse  and  confer  with 
them  on  points  of  difficulty.  Her  biographer  adds, 
however,  that  few  of  them  knew  more  of  the  Bible 
than  she  herself,  and  that  many  felt,  when  they  left 
her,  that  they  had  learned  more  than  they  had  taught. 
So  fearful,  however,  was  she  of  herself  lest  the  world 
should  gain  her  heart,  that  she  took  especial  pre- 
cautions against  this  danger,  calling  in  the  aid  of 
others,  whom  she  believed  to  be  trustworthy,  whom 
she    charged    to    reprove    her    if  they    saw    aught 


424      The  Closing  Period  of  the  Anglo-Saxon  Era. 

culpable;  and  if  they  failed  to  do  so  she  would 
complain  of  it  and  call  them  negligent.  "  Let  the 
"  righteous  smite  me  friendly  and  reprove  me,  but  let 
"  not  the  oil  of  sinners  (i.e.,  their  flattery)  anoint  my 
"  head," '  was  one  of  her  favourite  texts. 

There  were  at  this  time  in  Scotland  many  customs 
contrary  to  rectitude  in  faith  and  morals,  which  had 
become  inveterate  by  long  use  ;  these  the  Queen 
laboured  incessantly  to  abolish.  The  King  did  not 
oppose,  countenancing  her  efforts  with  a  silent 
support.  Councils  were  held  from  time  to  time  for 
discussion.  In  these  Councils  the  Oueen  took  an 
active  part,  contending  daily  with  the  nobles,  who 
defended  the  old  customs.  The  King  on  these 
occasions  would  often  act  as  interpreter,  for  though 
he  had  had  little  education,  he  could  speak  the 
English  language  as  well  as  his  own.  In  this  way 
not  a  {q,\v  scandalous  customs  were  abolished.  (See 
Appendix.) 

In  her  private  life  Margaret  was  above  all  note- 
worthy for  her  charity  to  the  poor,  in  whose  behalf 
she  lavished  her  means  with  unstinted  generosity.  In 
consequence  of  this,  orphans,  widows,  and  other 
distressed  persons  came  to  her  as  to  a  mother.  She 
supplied  their  wants  to  the  utmost  extent  of  her 
means ;  when  these  failed  she  would  even  borrow 
from  her  attendants,  nor  did  these,  we  are  told,  ever 

'  This  is  the  old  translation  (in  the  vulgate)  of  the  passage  rendered 
by  us,  '*  Let  not  their  precious  balms  break  my  head." 


5.  Margaret  of  Scotland.  425 

deny  her,  for  they  knew  well  that  she  would  not 
forget  to  repay  them,  and  perhaps  with  interest. 
When  all  other  means  failed,  as  would  occasionally 
happen,  she  ventured,  when  hard  pressed,  to  take 
something  from  the  King's  privy  purse.  Malcolm 
took  these  "  pious  thefts "  in  good  part,  pretending 
not  to  notice  them  ;  or  he  would  catch  hold  of  her 
hand  with  the  money  in  it,  and  amuse  himself  with 
her  embarrassment. 

Margaret's  charity  was  not  confined  to  the  poor. 
There  were  many  exiles  at  this  time  in  Scotland — 
English  prisoners,  who  had  been  captured  in  border- 
raids,  and  reduced  to  slavery.  For  these  the  Queen 
felt  a  most  tender  compassion.  In  their  behalf  she 
employed  officers  whom  she  could  trust  to  travel 
about  the  country,  who  should  report  to  her  where 
they  discovered  any  English  slaves,  and  which  of 
them  were  suffering  the  cruellest  bondage  ;  these  she 
hastened  to  redeem  and  to  restore  to  liberty. 

Many  Churches  in  Scotland  were  enriched  by  her 
munificence  ;  above  all,  S.  Andrew's,  where  she 
usually  paid  her  devotions.  This  Church  was  then 
crowded  on  Sundays  by  country  people,  who,  having 
no  place  of  worship  of  their  own,  flocked  to  it  from 
many  miles  around.  For  their  accommodation 
Margaret  caused  houses  of  reception  to  be  built,  in 
which  the  travellers  might  rest  from  the  fatigue  of 
their  journey  and  find  refreshment ;  she  also  ap- 
pointed attendants  to  wait  upon  them. 


426     The  Closing  Period  of  the  Anglo-Saxon  Era. 

Thus,  careful  for  others,  she  took,  alas !  too  little 
care  of  herself,  so  that  there  are  but  too  good  grounds 
for  believing  that  she  injured  her  health  by  the 
austerities  which  she  practised,  to  which  she  had 
inured  herself  to  that  degree  that  she  seemed  "  rather 
"to  taste  food  than  to  eat  it."  It  was  one  of  her 
customs  to  keep  two  Lents  in  the  course  of  the  year, 
the  first,  as  usual,  before  Easter,  the  other,  which  also 
lasted  forty  days,  before  Christmas.  During  these 
seasons  she  rose  at  midnight  to  take  part  in  the 
Matins  Service.  The  days  were  spent  in  works  of 
mercy  and  exercises  of  devotion  ;  she  washed  the 
feet  of  the  poor,  relieved  the  indigent,  saw  to  the 
needs  of  her  pensioners,  and  with  her  own  hands  fed 
a  number  of  little  orphan  children,  whom  she  had 
adopted,  and  who  were  too  young  to  feed  themselves. 
Nor  did  she  break  her  own  fast  till  three  o'clock  in 
the  afternoon. 

Whether  on  account  of  these  austerities,  or  from 
some  other  cause,  her  health  permanently  gave  way. 
She  contracted  an  infirmity,  accompanied  with  sharp 
internal  pain.  Thus  invalided,  she  was  obliged, 
though  most  unwillingly,  to  relax  her  rule  of  life.  In 
the  meantime,  she  applied  herself  more  diligently 
than  ever  to  sacred  reading  and  prayer. 

Assured  that  her  end  was  approaching,  she  set 
herself  in  earnest  to  prepare  for  it,  and,  as  a  first  step 
(much  practised  in  those  days),  made  a  solemn  con- 
fession   of  her   whole   life   to   her   spiritual    adviser. 


5.  Margaret  of  Scotland.  427 

When  she  bade  him  a  last  farewell,  she  enjoined  him 
always  to  remember  her  in  his  prayers,  and  also 
exacted  a  solemn  promise  "  that  he  would  be  a  father 
"to  her  children,  and  would  admonish  and  rebuke 
"  them  if  their  conduct  deserved  it."  Soon  after  this 
she  was  seized  with  a  sharper  attack  of  illness,  from 
which  she  never  rallied. 

It  pleased  GOD  to  refine  and  purify  this  most  pious 
lady  with  accumulated  affliction  in  her  latter  end. 
She  lost  both  her  husband  and  her  son  Edward  before 
she  died.  The  story  of  their  death  is  a  sad  one. 
When  William  Rufus  came  to  the  Throne,  under 
difficult  circumstances,  from  the  pretensions  of  his 
brother  Robert,  he  conciliated  the  Scotch  by  making 
great  promises  to  Edgar  Etheling,  which  promises 
he  afterwards  entirely  failed  to*  keep.  Malcolm,  in 
the  interests  of  his  brother-in-law,  hotly  resented 
this  perfidy,  and  resorted  to  hostilities.  Contrary  to 
the  Queen's  entreaties,  he  made  a  raid  into  the  North 
of  England,  which  he  ravaged  with  great  fury.  The 
Norman  chieftains,  taken  by  surprise,  and  unable  to 
cope  with  him  in  battle,  resorted  to  a  base  stratagem. 
They  sent  messengers  to  treat  for  peace,  and  when 
Malcolm  entertained  them,  invited  him  to  come,  with 
a  few  of  his  chiefs,  to  Alnick  Castle,  in  which  they 
were  themselves  shut  up.  The  King,  having  no 
suspicion  of  their  designs,  came,  with  his  son  Edward 
and  a  few  others,  to  the  castle  walls.  Whilst  they 
were  conversing  on  the  terms  of  peace,  the  Xormans 


428      TJie  Closing  Period  of  the  Anglo-Saxon  Era. 

suddenly  protruded  from  the  windows  murderous 
weapons  of  great  length,  with  which  they  mortally 
wounded  the  King  and  his  son.  The  Scotch  army, 
learning  these  tidings,  fled  in  dismay  to  Scotland, 
losing  great  numbers  in  their  flight.  The  first  to 
bring  these  appalling  tidings  home  was  one  of 
Margaret's  sons.  Prince  Edgar,  who  arrived  on  the 
fourth  day  after  his  father's  death.  In  the  early 
morning  of  that  day,  Margaret  had  felt  so  much 
better  that  she  had  gone  to  her  Oratory,  where  she 
received  what  proved  to  be  her  last  Communion. 
She  was  scarce  in  her  bed  again  when  her  pains 
and  sickness  returned  with  redoubled  force.  Believing 
herself  to  be  dying,  she  bade  her  priest  commend  her 
soul  to  Christ.  When  the  solemn  Service  was  over, 
and  whilst  she  was  lying,  calmly  expecting  death, 
her  son  Edgar  entered  the  room.-  She  recognised 
him,  and,  summoning  all  her  strength,  enquired  what 
news  he  brought  of  his  father  and  brother.  Edgar, 
fearing  that  the  shock  might  kill  her,  replied  evasively 
that  "  they  were  well,"  but  his  look  and  his  manner 
betrayed  him.  The  Queen  adjured  him  to  tell  her 
the  whole  truth.  Thus  compelled,  Edgar  related 
the  sad  account.  The  dying  Saint,  wonderfully 
supported  by  GOD  in  this  terrible  hour,  resigned 
herself  to  His  Will.  Acknowledging  herself  worthy 
of  all  punishment,  she  humbly  prayed  to  GOD 
that  her  soul  might  be  cleansed  and  purified  by 
this    suffering.      Whilst   she    was    thus    engaged    in 


S.  Margaret  of  Scotland.  429 

prayer,  her  deliverance  came,  and  she  passed  calmly 
away.^ 

Those  who  were  present  noticed  that  her  counten- 
ance after  death  bore  the  appearance  of  perfect 
peace,  and  whereas  of  late  it  had  been  deadly  pale, 
it  now  was  suffused  with  colour,  so  that  she  lay  like 
one  asleep. 

Her  funeral  was  a  hasty  one,  so  great  was  the 
confusion  that  pervaded  the  Kingdom.  Dressed  in 
her  queenly  robes,  she  was  conveyed  to  Dunfermline, 
and  there  buried  in  the  Church  which  she  had  built. 
Her  body  was  laid  in  front  of  the  Altar,  on  the  spot 
where,  in  her  lifetime,  she  had  loved  to  pray. 

She  was  canonized  in  the  thirteenth  century,  and 
the  loth  of  June  became  her  festival. 

There  is  an  especial  interest  attached  to  the  life  of 
this  Saint,  inasmuch  as  she  represents  the  virtues  and 
sanctity  of  married  life.  S.  Margaret  evidences  how 
possible  it  is  to  be  a  saint  of  GOD,  though  "  clad  in 
"  soft  clothing  "  and  living  in  the  world. 

Doubtless,  if  she  had  followed  the  bent  of  her  own 
mind  she  would  have  secluded  herself  from  the 
storms  and  the  harass  of  life  in  the  haven  of  some 


I  S.  Margaret  had  in  her  hand  when  she  died  a  cross,  which  she 
used  much  in  her  devotions.  It  was  of  pure  gold,  and  of  wonderful 
workmanship,  opening  and  shutting  as  required.  A  portion  of  our 
Lord's  cross  was  believed  to  have  been  inserted  in  it.  She  brought 
it  with  her  into  Scotland,  and  left  it  as  an  heirloom  to  her  sons.  The 
youngest  of  them,  King  David,  built  for  its  reception  a  splendid 
Church,  near  the  city,  which  was  called  from  it,  S.  Cross. 


43 o      The  Closing  Period  of  the  Anglo-Saxon  Era. 

religious  house,  but  she  gave  up  her  own  inclinations, 
and  resigned  herself  to  live  that  life  which  seemed 
marked  out  for  her  by  GOD,  and  in  doing  so  she 
found  her  true  vocation.  No  saint  in  a  cloister  could 
have  served  GOD  with  a  truer  fidelity,  or  closer 
devotion,  than  that  with  which  she  served  Him  in 
her  married  life.  Not  coveting  the  dignity  of  her 
position,  she  adorned  it  by  her  virtues,  and  turned 
to  the  best  account  the  opportunities  for  good  which 
she  found  in  it.  It  will  have  been  seen  in  the  above 
memoir  what  a  wonderful  influence  she  exercised  on 
those  amongst  whom  she  lived.  The  King,  her 
husband,  "  worshipped  her."  Her  children  "rose  up 
"  and  called  her  blessed."  The  rude  nobles  of  the 
North  held  her  in  reverence.  Her  humility,  her 
tenderness,  her  consideration  for  others,  won  their 
hearts,  and  conciliated  those  who  might  otherwise 
have  opposed  her.  Thus  she  lived  in  the  world,  but 
"  not  of  the  world,"  and  we  see  in  her  character  an 
exemplification  of  that  purity  of  soul  which  earthly 
bliss  and  the  cares  of  married  life  neither  could  taint 
nor  dim,  and  which  we  may  well  believe  to  have 
been  not  less  dear  to  GOD  because  it  was  exhibited 
and  preserved  in  a  palace. 


S.  Margaret  of  Scotland.  431 


APPENDIX. 

An  account  of  the  proceedings  at  one  of  these  Conferences   has 
been  preserved.     We  give  a  summary  of  it  : 

The  Queen  enquired  of  the  nobles  why  they  did  not  commence  the 
observance  of  Lent  on  Ash  Wednesday,  but  on  the  following  Monday. 
The  nobles  replied  that  the  Lent  fast  was  one  of  six  weeks,  and  that 
was  exactly  the  time  from  the  Monday  on  which  they  began  their 
fast  to  Easter  Day.  But  the  Queen  reminded  them  that  the  Sundays 
in  Lent  were  not  observed  as  fasts,  therefore  their  Lent  was  one  of 
only  thirty-six  days  ;  four  more  days,  therefore,  were  required,  which 
were  gained  by  commencing  on  Ash  Wednesday.  To  this  the  nobles 
could  make  no  reply. 

The  Queen  next  enquired  why  they  did  not  come  to  the  Sacrament 
on  Easter  Day.  The  nobles  replied  that  they  were  afraid  to  do  so, 
because  S.  Paul  had  warned  them  that  they  who  eat  that  Sacrament 
and  drink  it  unworthily,  eat  and  drink  judgment  to  themselves.  There- 
fore, as  they  were  conscious  that  they  were  not  free  from  sin,  they 
thought  it  safest  to  abstain.  "What?''  replied  the  Queen,  "are 
"none  that  have  sinned  to  eat  of  that  Bread? — then  must  no  one 
*'  partake  of  it,  for  all  have  sinned.  And  why  then  did  our  LORD 
"command  His  disciples  to  communicate?  It  is  not  those  who  have 
"  sinned,  but  impenitent  sinners,  who  have  need  to  fear  S.  Paul's 
"  warning."  The  nobles,  we  are  told,  convinced  by  the  Queen, 
began  henceforth  to  conform  themselves  to  the  rules  of  their 
religion. 

The  third  point  of  controversy  was  the  observance  of  the  Lord's 
Day.  The  Scots  hitherto  had  paid  no  attention  to  this,  but  had  done 
their  ordinary  work  on  Sundays  as  on  other  days  of  the  week.  The 
Queen  reproved  them  for  this,  shewing  from  Scripture  and  from  the 
precepts  of  the  Church  that  Christians  were  bound  to  do  honour  to 
that  day,  and  to  abstain  from  their  ordinary  work.  In  this  matter,  we 
are  told,  the  Queen  was  most  successful,  for  the  Scots  henceforth 
began  to  reverence  the  Lord's  Day,  "  so  that  no  one  would  carry  any 
"  burden  on  it,  or  compel  another  to  do  so." 

Among  other  questions  considered  in  this  Conference  was  that  of 
unlawful  marriages,  especially  marriage  with  a  step-mother  or  with  a 
deceased  brother's  wife.  The  Queen  shewed  that  both  of  these 
"  were  execrable,  and  to  be  avoided  by  the  faithful  as  death  itself." 

Other  barbarous  customs  were  abolished  by  her  influence  ;  among 
those  was  one  called  Marchetta  Mulierumj  a  custom  disgraceful  to 
any  civilized  country. 


OXFORD : 
PRINTED    BY   A.    R.    MOWBRAY   AND    CO. 


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